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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	father_n	holy_a	spirit_n	8,101	5	5.1133	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42401	An answer to a printed book, falsely intituled, A blow at the serpent It being truly a blow of the serpent, lately published by one Richard Coppin. Wherein, among many others, these following heresies, and abominable errours of his, are briefly, and plainly confuted out of the word of God. 1 That the deitie of Christ was united to the sinful nature of man, and consequently that his conception was impure. 2 That there is no resurrection of the body. 3 That the pains of Hell are not eternal. 4 That there is no general day of judgement, but such a temporal judgement only as befals men in this world. 5 That God will not destroy any man, but only sin in man. 6 That all shall be saved, the divel not excepted. 7 That the humane nature of Christ is not ascended into Heaven. By Edward Garland M.A. and minister of Gods word at Hartclip [sic] in Kent.	Garland, Edward.	1657 (1657)	Wing G259A; ESTC R223638	61,199	92

out of measure above strength in so much that we despaired even of life But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the Dead But you say Iob was then in darknesse uttering words without knowledge for which he was reproved first by Elihu Secondly by the Lord and thirdly he confest it 1. Oh horrible that you should have the impudence to say or infer that Elihu reproved Iob for that most excellent Confession when it is plain as the Sun that he reprehended him for saying I am clean and there is no unrighteousnesse in me c. Iob 33. 9. doth not Elihu restrain his words to the same expression Behold in this thou art not just verse 12. 2. You affirm that God reproved him for it By which it seems you know not what you say or care not what you affirm for that which God reproved him for was for standing too much upon his own innocency And though Iob was not thus afflicted for his sin but for a Triall as appears Chap. 1. and Chap 2. yet was there matter enough in him that deserved it if God should have entred into judgement with him 3. You say that Iob confest it Doth he confesse that he had erred in that confession of his concerning the resurrection or that he had maintained a false cause no God himself determines the contrary Chap. 42. 7. My servant Iob hath spoken the thing that is right and you have not and therefore they were appointed to go to Iob that he might pray for them The cause that Iobs friends maintained was that God did handle men in this world according to their deserts and therefore Iob was a wicked and cursed creature because thus afflicted and tormented Iob maintained the contrary that God did not alwayes handle men according to their deserts in this world for many times the wicked have prosperitie and Gods children adversitie Iob 21. 8. Now though the foundation of Iobs cause were good yet in the prosecuting of it he committed many errours through the infirmities of the flesh for which God reproved him but on the contrary the foundation of his adversaries cause was evil 'T is therefore a false and an impudent assertion to say as you do that Iob never spoke the thing that was right of the Lord until he said now do mine eyes see thee c. Job 42. 5 6. The reason that moves you to deny or at least to underminde and overthrow the Resurrection of the bodie is because there is a Resurrection of the soul and you may aswel denie there is no death of the body because there is a death of the soul in sin as Satan slays both so Christ doth raise up both in his members If the spirit of him that raised up Jesus from the dead be in you he that raised up Jesus shall also quicken your mortal bodies c. Rom. 8. 11. but this hath been sufficiently proved already I shall only adde our Saviours argument to the Sadduces Mat. 22. 23 24. unto Verse 32. God is not the God of the dead but of the living for all live unto him that is they are alive in his account because he hath decreed to raise them again I shall turn your proof out of the 11. Iohn Vers the 21 22 23 24 25. upon your self Christ comes to Bethany where Lazarus lived who was now dead Martha goes forth to meet him saying Lord if thou hadst been here my brother had not died Christ answered thy brother shall rise again and this is spoken of the Resurrection of the body for his soul was then in the hands of God Martha replies I know that he shall rise again in the Resurrection at the last day So 't is plain that the Resurrection was no strange and new doctrine then though it be now so to you Martha knew it and believed it as did Iob also Iob 19. Christ taught it saying I am the Resurrection and the life Iohn 10. 25. that is the cause of the Resurrection of the body and the life of the soul not a bare signe to signifie as you falsely and foolishly affirmed but an effectual cause 1 Cor. 15. 20 21 22. also he teaches it Iohn 2. 19 20 21. where he saith unto the Jews destroy this temple and in three dayes I will raise it up again which he spake of the temple of his body mark Christ can any thing be more plain which he performed accordingly Mat. 28. Mark 16. Luke 24. now Christ was a publick person what he did he did not for himself but for us also so that if we believe that Jesus is dead and is risen even so them that sleep in Jesus will God bring with him CHAP. VIII In this Chapter the doctrine of the Trinity is principally treated of I will therefore first set down the truth that we may the better discern the falshood The Doctrine of the Trinity God is a most simple infinite eternal immutable and omnipotent spirit One in essence three in Persons Father Son and the Holy Ghost A spirit Iohn 4. 24. simple Col. 1. 15. 1. Tim. 1. 17. the image of the invisible God whom no man hath seen nor can see Eternal Exo. 3. 14 15. Immutable Mal. 3. 6. Omnipotent Gen. 17. 1. Rev. 19. 6. I name but some of his Attributes because I am to speak principally of the Trinity God is one in essence three in Persons Father Son and Holy Ghost One in essence Deut. 6. 4. 1 Cor. 8. 6. Three in Person Father Son and the spirit 1 Iohn 5. 7. an example we finde of this in the Baptisme of Christ The Father speaks from Heaven the Son stands in the Water and the Holy Ghost descends in the likeness of a Dove As in the Sun there is the body of the Sun the beams issuing from the body and the light and yet there is not 3. Suns but one Sun so is there the Father the Word and the Spirit three distinct Persons in the Deity and yet not three but one God These three you call three Manifestations Which are three Persons three Hypostases three Subsistances in one essence as in a Rivulet there is the fountain or Well-head in the Earth the spring boyling out of it and the stream which is made of them both and dilateth or sheadeth it self far from thence which three are distinct subsistances and yet but one Water You tell us of Christs being within us c. We know it But not corporally for so he is in Heaven but spiritually or by his spirit 1 Cor. 6. 19. know you not that your body is the Temple of the holy Ghost which is in you c. this spirit unites us to Christ by working faith in us whereby we are united to him according to that in Ephes. 3. 17. That Christ may dwell in your hearts by faith and Christ is said to dwell in us by

were there no other Mark That he 's a Chemerim and this his Clerk Then let him cease the Bells and call no more His Rimes the Songs of Sion as before Who sings a libertie that best will move The loose and Sensual Family of Love Nay Lucifer himself with his black Nation Must needs be taken with his great Salvation And were 't noe impious Paradox would cease To compass Earth his Proselytes t' increase No * Seers of Vanity should ever we Or Diabolical * transformings see The Spirit of Errour would advance no more Muncers or Iohn of Leydens on his score Truth would triumph without Antagonists At lest would ignorance not come i' th Lists But hence these filthy Dreams which to rehers Though with rebuke will but defile a Verse The Golden Age is past and all things tend To a rude Chaos to a sinful end Or else a new dark Century what e're New lights pretend the Church may justly fear Do we not sad approaches now behold When Ignorance and Blasphemies so bold When Gods own Oracles and Appellations Prophaned are by such adulterations When us'd to cloth the carnal sence and Pleas Of filthy Dreamers railing Rabshakeys All dignities and Rights divine o're born By Hells dark Conclave and the Chayre of Scorn When as the names of Minister and Priest Are us●d but as terms of Obloquy and Test And they despised though as Lights divine And Stars of greatest magnitude they shine When all sound Doctrins clearest Verities Religion and all sacred Mysteries Obnubilated are by grossest Lies When few do lay 't to heart and fewer give Their due assistance that the Truth may live But stay my Muse and break off thy Complaints And leave the rest to Closet-breathing Saints Difficile est Satyram non Scribere HENRY HUGFORD First for the Title of your Book YOu call it a Blow at the Serpent when it may be more fitly termed a Blow of the Serpent for none but the Serpent or the seéd of the Serpent would cast such a flood of black water to destroy the Woman and her seed Next you say your Book is written to appease wrath When it is written to stir up wrath not only the wrath of Men who cannot but be moved and grieved to hear your Blasphemies and Heresies vented first in the Pulpit and now printed but the wrath of God against the land where such Hereticks are suffered Reve. 2. 14 15. But I have a few things against thee because thou hast there them that hold the Doctrine of Balaam who taught Balac to cast a stumbling block before the children of Israel c. So hast thou also them that hold the Doctrin of the Nicolaitans which thing I hate And in the 20th verse of the same Chapter Notwithstanding I have a few things against thee because thou sufferest that Woman Jesebel which calleth her self a Prophetess to teach and seduce my servants to commit fornication c. Lastly you would make the world believe by prefixing that verse of the spirit Rev. 2. 10. you suffer for the Testimony of Iesus When it is for dishonouring the name of Jesus as will appeare by the ensuing discourse Wherefore you have just cause to fear the things that you suffer for it is not the Divel that hath delivered you into Prison except it be because he hath set you to work but the Magistrate who is appointed not only for the praise of them that do well but also for the punishment of them that do evil Repent therefore and be converted lest you go from one Prison to a worse even to the Prison of the Damned out of which there is no Redemption THE ANSWER TO HIS EPISTLE Dated from the Prison at Maidstone YOu begin with a Noverint Vniversi be it known unto all that know me But without all peradventure it is a counterfeit Deed and the Conditions are forged God never made them nor doth he allow of them neither hath he set his hand and seal to such accursed Heresies As to maintain that the divine Nature was united to the sinful Nature of Man and so make the second Person in the Trinity a Sinner and thereby as much as in you lies rase the very foundation of Religion for if he had been so he could not have been a Sacrifice to take away sin but would have needed himself to be purged wherefore before the second person in the Trinity was united unto the nature of the Virgin the holy Ghost did separate that substance whereof the humane nature of Christ was framed from the least stain of sin Secondly to say that all the Scriptures are an Allegory and so overthrow the whole History of the Bible the Creation Redemption and Salvation of Man An Allegory is when one thing is spoken and another understood but in the History of the Bible the very same thing which is spoken is to be understood except it be when it is contrary to the Analogy of faith or the Rule of Manners What because St. Paul made an Allegory of Abrahams having Sarah Hagar doth it follow that all the Scriptures are Allegories Or because that was an Allegorie may we believe there was no such Historie Because the Rock was called Christ as in the 1. Cor. 10. 4. doth it therefore follow there was no such Historie as of the Rock in Numb. 20. the like may be said of many more Allegories do not therefore overthrow the History but confirm it 'T is then God never consented to your Conditions though you have presum'd to set to his name You speak much in your own praise that you have been faithful in the acknowledgement of this Mysterie You might have remembred that propria laus sordet and that commonly when a man beareth witness of himself his witness is not true John 8. Therefore you should rather have followed Solomons counsel Prov. 27. 2. Let another man praise thee and not thine own mouth For the mystery you speak of it is not the mysterie of Godliness but the mysterie of iniquitie You do in effect deny the Trinity You say it is but one God manifesting himself under various appearances when the Deity is one in essence and in that essence there are three distinct Persons or subsistences the Father the Son and the Holy Ghost as appears in Christ's Baptism The Father speaks from Heaven the son stands in the water the Holy Ghost descends in the likeness of a Dove You boast you give to God and man their due when you Rob both God and man of their due Man of the Resurrection of his body and Christ of his Session at the right hand of God the greatest dignitie that Humanitie is capable of Ephe. 1. 20. You are only kind unto the Divel and would put him in hope if it were possible of Salvation but though peradventure you may perswade your followers to believe it yet the father of lies will not credit it if he did he would not have cried out

signes of his comming 1. The preaching of the Gospel through the whole World Mat. 24. 13. 2. The revealing of Antichrist 2. Thes. 2. 3. 3. A general departing of men from the faith 2. Thes. 2. 3 4. Corruption of manners Men shall be lovers of themselves Covetous boasters proud Blasphemers c. 2. Tim. 3. 2. 5. Great calamities Mat. 24. 6. 6. Deadness of heart Luke 21. 26. 7. The calling of the Jews Rom. 11. 25 26. 8. The sign of the Son of Man Mat. 24. 30. The manner of his comming with power and great glory Mat. 24. 30. with all his holy Angels Mat. 25. 31. With the voice of the Arch-angel and the Trumpet 1. Thes. 4. 16. Mat. 25. 31. He shews what he shall do He shall separate the Sheep from the Goats c. He shall say come yee blessed go ye cursed c. Then the consequent The Sheep shall go into everlasting life and the Goates into everlasting Torment Besides he commanded his Disciples to preach this doctrine Acts 10. 40 41 42. Now what can be set down more plain more punctually so that we may say boldly with the Apostles Now speakest thou plainly and speakest no Parable Iohn 16. 29. Let not therefore the scoffing Athiest say Where is the promise of his comming for since the fathers fell asleep all things continue as they were from the beginning of the creation Nor let any Apostata ask in derision what his Throne is made of or seek to know the particular time of his comming For our God shall come and will not keep silence devouring fire shall go before his face and a mighty tempest shall be stirred up round about him Then shall be execute judgement apon all and to convince all that are ungodly among them of their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Jude 15. Psal. 50. The next thing observable that I meet with is your quoting that in the 3. of the Colossians Verse 1. If you be risen with Christ seek the things which are above c. Of which words the sense may be first considered and then what force the consequence may be to the purpose The things above are primarily the joyes of Heaven 1 Cor. 2. 9. secondarily the gifts and graces of Gods spirit as faith love sanctitie according to that of Iames 1. 17. every good gift and every perfect gift is from above and commeth down from the father of lights c. which gifts do far exceed the things below and are the way to bring us to the Kingdome of Heaven Non est via ad Regnum sine primitiis Regni The Apostle gives several reasons to move us thus to seek The first is because we are risen with Christ sacramentally in Baptisme Col. 2. 13. being buried with him in Baptism wherein also you are risen with him and really by the inward working of the spirit of God which had raised them up from the death of sin to the life of righteousness Titus 3. 5. Secondly because Christ sits at the right hand of God And therefore where our treasure is there should our hearts be also Mat. 6. 21. Thirdly because Christ should come to judgement When Christ who is our life shall appear then shall we also appear with him in glory Col. 3. 4. by life here is understood eternal life 1. Iohn 5. 11. also according to that in Heb. 5. 9. he is called our life because he is the Author of our everlasting life Fourthly because he bestows this life Luke 12. 32. But when may it be asked doth he bestow all this At his appearance Christ appears three wayes First corporally God was manifest in the flesh 1. Tim. 3. 16. Secondly spiritually when he makes himself manifest to the eyes of our souls by the preaching of his word Gal. 3. 1. Lastly when he manifesteth himself in glory and commeth to judge the World Phil. 3. 20 21. Let our conversation be in Heaven from whence also we look for the Saviour the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body according to the mighty working whereby he is able even to subdue all things to himself In the day when God shall judge the secrets of men by Iesus Christ Rom. 2. 16. Not that we shall have other bodies but the same Iob sayes in my flesh shall I see God I shall see him for my self and mine eyes shall behold and not another Iob 19. 26 27. But they shall have new qualities 1. Cor. 15. 52 53 54. And now how doth that text of Col. 3. 1. serve for your purpose The truth is you could not have brought any place that did more strongly confute your Heresie It seems plainly you do not understand the Scriptures I shall adde something before I proceed concerning the Allegories which indeed are not Allegories but fancies by which you overthrow as much as in you lies the true sense and meaning of the Scriptures the Articles of sound faith and the foundation of true Religion You say The Scriptures are an Allegorie and to prove it you quote Gal. 3. 24. meaning the 4. 24. Which words are These things are an Allegory that is Abraham having two sons one by a bond maid the other by a free-woman it pleased God to signifie by these two the two Covenants Now these being an Allegorie doth it prove that all the Scriptures are an Allegorie What is the History of the creation of the World The History of the Kings The History of the Acts of the Apostles And of our Redemption by Christ If you make such Allegories you will leave nothing sound in the Word of God The Holy Ghost doth not set down the principles of our Religion such as are Christs ascension and his comming to judgement Allegorically but plainly so that he that runs may read them and he that reads may understand them And I doubt not but that it will appear to all that are not wilfully blind that your Book is not truth triumphing against the enemies and aspersers thereof but falshood aspersing truth and the defenders of it which by Gods assistance I have wiped away and howsoever truth may for a time be clouded yet it will break through the thick mists of errour and Heresie for The truth is great and will prevail The end of the first two disputations CHAP. VII In this Chapter you go about to overthrow the Resurrection of the body Although you say I do grant the Resurrection of the body and do not denie it though you say I do And again you say there were some then as well as now that think the Apostle meant carnally the rising again of the same body of flesh and bones Also you say speaking of the Resurrection of the dead Page 34. line 21. this Resurrection is to be within you and you are to know it while you

An Answer To a printed BOOK falsely Intituled A BLOW AT THE SERPENT It being truly A BLOW of the SERPENT lately published by one Richard Coppin Wherein among many others these following Heresies and Abominable Errours of his are briefly and plainly confuted out of the Word of God 1 That the Deitie of Christ was united to the sinful Nature of MAN and consequently that his conception was impure 2 That there is no Resurrection of the body 3 That the pains of Hell are not eternal 4 That there is no General Day of Judgement but such a Temporal judgement only as befals MEN in this world 5 That God will not destroy any MAN but only Sin in MAN 6 That all shall be saved the Divel not excepted 7 That the Humane Nature of Christ is not ascended into Heaven By EDWARD GARLAND M. A. and Minister of Gods Word at HARTCLIP in KENT Vt homo circa Mortem Phantasias videt sic et Mundus in exitu suo multos patietur Errores Chrysost. in Mat. Hom. 48. 2. Pet. 2. 1. 2. 3. But there were false Prophets also among the People even as there shall be false Teachers among you who privily shall bring in most damnable Heresies even denying the Lord that bought them and bring upon themselves swift destruction And many shall follow their pernicious ways by reason of whom the way of truth shall be evil spoken of And through covetousness shall they with fained words make Merchandize of you whose judgement now of a long time lingreth not and their Damnation slumbreth not LONDON Printed for Philemon Stephens in St. Pauls Church Yeard 1657. To the worshipful his much honoured friend and kinsman Robert Watson of Friendsbury in Kent Esq Worthy Sir I Have read over Coppins Book which you were pleased to leave with me And I finde it to be a magazine of Heresies a Pandora's box full of dangerous poyson which Satan hath sent him with into the world to infect the people of God Indeed it is painted over with a golden title for he calls it truth triumphing against falsehood when there is scarce any thing of truth in it But this is a common practise which such Hereticks of whom Hillarie Ingerunt nobis primum nomina veritatis ut virus falfitatis introeat they first set forth unto us the names of truth that the poyson of falsehood may enter now with them Hill de Trin. lib. 6. and St. Aug who was well acquainted with these cunning practises saith that the promise of truth which they are continually making is nothing but a vaile to cover their errours or a goodly fore-gate for errours to enter in stealing into the minde of the unskilful Aug cont. ep. fundantur cap. 11. wherefore St. Paul gives the Church of God an Item to beware of them Rom. 16. verse 17 18. now I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which ye have learned and avoid them for they that are such serve not the Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple I did think him not worthy the answering as indeed he is not but because I hear he hath done much mischief to the Church of Christ and drawn many proselytes after him I thought it not amiss to borrow so much time from my imployment in the publick ministerie as to return an answer hoping that it might reclaim some of those that are gone astray or else at least settle those who have not departed away or confirm those as have defended the truth against this uncircumcised Philistin of which number Sir I understand you have been one who with Mr. Maior of Rochester some worthy ministers gentlemen Captains and Commanders have laboured to stop the flood of errours which this Serpent hath cast out of his mouth Sir I desire you all not to be weary of well doing your praise will remain in the Church of Christ besides in due time ye shall reap if ye faint not But Sir I conceive the best way to deal with this clamorous Heretick is not by extemporal speaking but by writing let the arguments answers and replies be set down and setled on both sides and then the Church of Christ will easily judge that his doctrine is not from above but from below not from the father of lights but from the father of lies and forger of delusions Sir I shall adde no more at present then that I desire the God of truth to establish you in the truth and to encrease your happiness not only here on earth but in the highest Heavens which is the prayer of your obliged friend and servant EDWARD GARLAND On J. L. and his Verses prefixt to Richard Coppins Heretical Book entituled a Blow at the Serpent truly a Blow at the brazen Serpent Scribimus indocti doctique LIke as a Black-brow'd Whifler to the Play A masked Poetaster leads the way J. L. or Iohn of Leydens ghostly front His Vizard is it frights me to look on 't And that dull Ray shot from the Fiery lake Coppins new light we for his Link may take Being thus prepared up he rashly climes Parnassus foot and belcheth forth his Rimes But with such fortunate success be 't known The Ballet-makers vote him all their own And joy their Tribes increase when loe the Prise He 's but some old one in a new disguise Mean while the Nine and all Apollos Court Have sentenced the bold Intruder for 't And that because he never slumbred on Parnassus or the Banks of Helicon Nor hath been dip't in the Font-Caballine Though in some perhaps right Asinine And all admire that he should have the face To commence Poet with so little Grace When neither Art nor nature seem to be Concurrent in him unto Poetry What Stuffe hath he dropt from his Gooses quill To praise a Subject suitable as ill Had learn'd Erasmus been as void of wit And Art when he the * Praise of Folly writ He would have wanted one to praise him too As both this Poet and his Author do For what appears of Wit or rather shame Is only the concealing of his Name Whereby we doubt what Soul this Mevius yields Although we know not the Arcadian fields But as the Mountain breeds and teem's to light The sillie Mouse that nibbles out of sight Some Pelion hath this Pigmy Poet born To Cant for Baal and Gods Church to scorn To lurk in dark concealment and revile His Ministers in a mad Chem'rim's Stile What doth his Caution fancy'd from the course Of Stars but shew he 's Lunatick or worse And could he make an Almanack his Strein Would much out-rail old Chem ' rim Lilly's vein The Priests should surely have more wounds then any Nay then the Bloody naked man by many But since 't is plain he and his Author look Up to the Host of Heaven witness their Book We can't but judge