burne till it hath burnt up all the foundations and buildings of men in their several forms and Religions that are not founded upon Christ the Chief Corner Stone and this will be a Chaos and confusion and an end of the world to men And now what are you and what do you doe when you seek to imprison or banish this truth away from you which you know not and to stop those cleansing floods which the Lord hath opened in drie places for you and to quench those fierie coales which the Lord hath kindled amongst you to refine you you do but add a greater encrease to the truth for all that which is ungodlie selfish and wicked within you that hath opposed the truth shall be imprisoned by it and drowned with it yea it shall be burnt with the fire and melted with the heat until all be consumed and you dissolved into the nothingnesse of all things below God where you are all lost and you again swallowed up into his own Almightinesse where you are found in your true and everlasting Centre that sends you forth and takes you in at his pleasure And this is the begining and end of the world and of all your fighting against the truth to be lost and to be found to be and not to be and therefore look about you you that talk so much of the end of the world when Christ shall come do you know this end and when it shall be I will tell you my experience it is to your end and at your end that Christ doth come and therefore would you prolong his coming for his coming in will be your going out overturn overturn his rising will be your falling and his life will be your death for you are a lie and he is the truth therefore stay Lord Jesus and come not yet say you that know not his coming to be in you stay till the time of the end of the world which you would not have to be yet because your end must come with it but come Lord Jesus come quicklie say I and all those that know his coming to be in them that the world of sin death hell and all Devillishnesse may have an end in all men as in them that there may be no more wrath nor hatred no more fighting nor quarrelling disputing nor contending for the truth nor against the truth but that heaven and earth righteousnesse and truth may meet together and imbrance each other in all men and at all times places and things whatsoever according to the word and will of the Lord that there may be no more any thing at a distance neither truth nor error light nor darknesse day nor night but that in the evening there may be light and so but one day known to the Lord over all the earth one King and his name one But in the mean time you have here following Articles against the truth and answers for the truth The twenty five Articles called Blasphemy brought against Richard Coppin by the Ministers of Kent and for which he was sent to Prison with his Answers to them COppin First I denie all their Articles to be spoken by me as they are here laid down by them they having much abused my words and also my sense by their adding and diminishing yet for satisfaction to many people of the truth of that which may be in them I shall give a brief answer to them according to the plain sense of Scripture and the manifestations of God to men here on earth which so far as I ever knew in my self I alwaies declared and hid nothing of the counsel of God made known to men but for what God will do by man at the end of this life beyond what is revealed I leave also with him till he shall more reveal it Article 1. That all the Scriptures is but an Allegory that is all said he both Law and Gospel and that it is but an Allegory said he it is clear from Gal. 4. 24. Answer The whole Scripture of Law and Gospel the son of the Bond-woman and the Son of the Free-woman are the two Covenants in an Allegorie so saith Paul Gal 4. 24. which things saith he are an Allegory for those are the two Covenants The Allegorie is in this , Abraham had two sons the one by a Bond-maid the other by a Free-woman the Bond-maid is the Law or first Covenant the Free-woman is the Gospel or second Covenant in a mysterie and these also are the two Jerusalems Sina and Sion the one which is below as in bondage the other which is above as in freedome which are also the two mothers of the children after the flesh and the children after the spirit they who live by the works of the Law under the conditions of the first Covenant and so not all their sins to be forgiven them are the sons of the Bond-woman after the flesh and are in bondage with their mother to this day persecuâ—ing the sons of the Free-woman born after the spirit that lives by free grace and sees their sins pardoned Secondly the carnal mind of man is the son of the Bond-woman after the flesh minding the things of the flesh which is death the spiritual mind is the son of the Free-woman after the spirit minding the things of the spirit which is life for so it is written To be carnally mindad is death but to be spiritually minded is life and peace and this son of the Bond-woman is to be cast out as no more to be remembred for he shall not be heir with the son of the free-woman for he understands not the things of the spirit of God but they are foolishnesse unto him neither can he know them because they are spiritually discerned but the spiritual man knoweth all things yea the deep things of God and therefore lives in God as in peace and freedome and is no longer in bondage Thus is the Scripture an Allegorie and a great Mysterie for great is the mysterie of godlinesse and saith Christ you erre not knowing the Scriptures nor the power of God Article 2. That our Jesus took our defiled nature with sin and was a sinner in that nature Answer That Jesus Christ took on him our sinful nature and in it destroyed the sinfulnesse of it is a truth according to these Scriptures Forasmuch as the children are partakers of flesh and blood Jesus Christ himself likewise took part of the same that through death he might also destroy him that had the power of death which is the Devil c. and God made Christ to be sin for us laid upon him the iniquities of us all and he did bear them in his own bodie on the Tree which is no blasphemie to say but that he should be a sinner in that nature I never said it neither do affirm as you would have it Article 3. That he was a cursed Goat for the Goats on the left hand
in all things made like unto his Brethren sin known and committed excepted that as we had in us the knowledge and actings of sin so God made him to be sin for us who himself knew no sin that we might be made the righteousnesse of God in him Rosewell Though you say he committed none yet you do here intimate that Christs nature was tainted with original sin which I prove to be blasphemy for now I have it from your own mouth indeed he was made a Sin Offering for sin the Scripture saith But Mr. Mayor and Captain Smith you may plainlie see how his argument is corrupted which will go about to make men believe that Christ was a sinner and that his nature was tainted with original sin Coppin 'T is you that say so not I as the people canwitnefs Head the Lawer But you have said it and I have it here in writing Coppin Have you so Sir pray let me hear what you have written for now I see you still lie upon the catch therefore you people pray take notice and I will repeat the words again and see if I speak any thing that the Scripture will not bear me out in I say the Lord Jesus Christ the Son of the living God and Saviour of the world knew no sin neither was guile found in his mouth yet was all the sins of all men in the world laid upon him and reckoned to him to be no longer ours but his that he might suffer for them Robison a Justice Will you say that Christ suffered for his own sins Coppin Not as acted by him but reckoned to him But Sir pray answer me this question seeing you have spoke Is the body of Christ part of himself or not Robison Yes his bodie is himself Coppin Pray then whose body are all the men in the world which Christ died for Robison Whose why they are the bodie of Christ Coppin Then people take noâ—ice if the whole world of men which Christ died for be the bodie of Christ then Christ dying for their sins died for the sins of his own bodie whose bodie we all are and members in particular as 't is written We are members of his bodie of his flesh and of his bones and so Christ in his bodie of flesh as part of ours did bear our sins and infirmities 1 Pet. 2. 24. whose his own self did bear our sins in his own bodie on the Tree and in Mat. 8. 16. himselfe took our infirmities and bear our sicknesses and Isa 53. 3. 4. 5. He is despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not Surely he hath borne our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted He was wounded for our transgressions he was bruised for our iniquities and the chastisements of our peace was upon him We all like sheep have gone astray and the Lord hath laid upon him the iniquities of us all So that whatsoever sins whatsoever sicknesses weaknesses infirmities and punishments was in the flesh of men Christ taking the same flesh and bloud of men upon him took all this that so he might overcome it for men according to those Scriptures Rosewell You pervert Scripture for the meaning is he took our punishments and not our sins Coppin Nay then you pervert Scripture for the words are He bear our sins Rosewell Mr. Mayor and the rest you may see with what a Brazen-face this Blasphemer stands to maintain his damnable errors Coppin And 't is well I have such a face and such patience else it were not for me to stand here before you to hear such railing and reviling which you never learned from Christ for when he Disputed with the Devil about the bodie of Moses he brought no railing Accusation but said The Lord rebuke thee Rosewell Then the Lord rebuke thee Satan But you must not think to shift it off so for you have perverted Scripture and you must give satisfaction in it Coppin Sir what do you mean by satisfaction It may be if I stand here till to morrow you will not be satisfied but my desire is to satisfie the people and you if I may Rosewell You are before a juditions Auditorie which may well understand you Coppin It is well you do now confesse they are a juditious Auditorie you did say the other day to the contrarie Rosewell You do not answer any thing to this Proposition but do pervert the Scripture by saying the nature of Christ was polluted with sin Coppin I do not say that his nature was polluted with sin but that our nature was polluted till Christ was manifest in it to destroy the pollutions of it as 't is written For this purpose was the Son of God manifest that he might destroy the works of the Devil And the Lord hath laid on him the iniquities of us all and he did bear them in his own bodie on the Tree Rosewell I say again he that doth teach people to believe that Jesus Christ was a sinner and that his nature was polluted with sin is a Blafphemer of Christ and a venter of damnable errors but you do teach people to believe so ergo Coppin I still denie your minor and did never say that Christ was a sinner as all the people can witnesse but I say He was made sin for us and yet knew no sin but did bear our sins in his bodie Rosewell He that doth attribute any thing to Christ that is a dishonor to Christ he is a perverter of Scripture and a Blasphemer of Christ but you by saying the nature of Christ was polluted with sin have dâ—ne so ergo Coppin I have denied your minor which you cannot prove and do desâ—re you to declare what nature of man it was the Scripture saith Christ did take on him Was it a holy nature or a sinful nature Rosewell The nature of man when Christ did come to take it on him was polluted but that part which Christ did take on him was holie for it was the nature of a Virgin Luke 1. 35. The Holy Ghost shall come upon thee and the power of the most High shall overshadow thee therefore that holy thing which shall be born of thee shall be called the Son of God He did take mans nature on him but not his sins and this I declare and am not ashamed of the Gospel of Christ Coppin The nature of the Virgin Mary which you say was holy before Christ took it on him I say was the same with all other mens nature for sinfulnesse for all had sinned and Christ took on him the sinful nature of all which sinned before he could undergo the punishment due for sin as I have proved by several Scriptures and Arguments in answer to this Proposition and therefore if you or any man else have any thing more to
oyntment Isa. 1. 6. So that before the coming of Christ into man to binde up his wounds to annoint him with oile and to sanctifie him he is polluted throughout Ezek. 16. Rosewell Rub your Brazen-face and go on Coppin If the nature of man had beene holie before Christ took it on him then Christ need not have come to make it holie but because it was polluted with sinne therefore did Christ come and take part of the same sinfull nature that he by living in that nature might sanctifie and cleanse it all and thereby present the whole nature of man pure spotlesse and blamelesse to the Father making it to be accepted in him the beloved Jesus for without him there was none righteous no not one but all have sinned and come short of the glory of God And he hath concluded all men under sin and unbelief that he might have mercy upon all and this mercie is manifested in Heb. 2. 14. That forasmuch as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death which is the Devill and deliver them who through feare of death were all their life time subject to bondage For before Christ did take our flesh on him the Devill and Sinne did dwell in it but because that men should not for ever remaine so under the Dominions of sin death hell and the devil God himself did manifest himself to live in our nature or sinful flesh that he might destroy both his and our enemies even sin death hell and the devill in our nature which devil had no part in him 1 John 3. 8. For this purpose was the Son of God manifested that he might destroy the works of the devil without which no man could live to see the face of God in righteousnesse as 't is written We must needs die and are all like water spilt upon the ground which could not be gathered up again And God without respect of persons did find out this way in his Son to redeem us again to himselfe even by his being manifest in our flesh yea in our sinful flesh not that he was that flesh but did live in it to destroy the pollutions of it and so present it to his Father as blamelesse and as holie as himself For he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them Brethren saying I will declare thy Name unto my Brethren in the mid'st of the Church will I sing praise unto thee And again I will put my trust in thee and behâ—ld I and the children which God hath given me are with thee Heb. 2. 11. Rosewell Cannot every one read this as well as you Coppin Pray interrupt me not I shall yet go on verse 17. 18. He was in all things made like unto his Brethren that he might be a mercifull and faithfull High-Priest to offer up for the sinnes of the people which till he had taken them on him in our likeness he could not doe and in that he himselfe hath suffered for them being tempted he is able to succour them that are tempted but if our nature were holy before Christ took it on him to what end did he take it to suffer in it and yet I say this Jesus which did take our nature on him and still lives in it now in us and will also in those that shall come after us was not himselfe sinfull but righteous and the sinfulness of it was ours and is known onely to us and not to him living in us for he knew no sin and yet he in our nature did beare all oursins and it was the sins of all men that did crucifie him which he did beare in their nature as his own body on the Tree for the same nature that sinned did suffer for sin and not another nature and he being both God and man as having the nature of both so he had power to die and to live againe to lay downe his life and to take it up and so he became our Holy High-Priest to offer up us and our nature in himselfe and his nature by one offering to the Father to reconcile us to God when he offer'd up himselfe once for all And now answer me one question What High-Priest is that spoken of in Heb. 5. 1. 2. 3. And that you may know he is there said to have compassion on the ignorant and on them that are out of the way for that he himselfe also is compassed about with our infirmities and what High-Priest is this say you Then answered one Mr. Wife a Minister It is spoken of Jesus Christ Coppin It seems you cannot answer your selfe you must have some other to answer for you Rosewell I will fetch one Oyster-Wife from Billingsgate shall answer you Coppin Well you denie not this answer made for you concerning this Scripture in Heb. 5. that the High-Priest there spoken of was Christ which if it be as you say and not I then read the next words ver. 3. and by reason thereof he ought as for the people so also for himself to offer for sins Rosewell You have confest confest what I charged you with Coppin I have only read to you the words of the Scripture Also if Christ be our Suretie to pay our debt as in Heb. 7. 22. then the debt became his as well as ours which he paid for himself as for us after he had taken it to him and so he may be said to offer for his own sins also as for the peoples according to these Scriptures Isaiah 53. 12. He was numbered with the transgressors Rosewell Now I desire all to take notice and they may plainly see you are a Blasphemer I shall now follow you in your Wile-Goose-Chase He that shall pretend Scripture that Christ did offer for his own sins as also for the peoples he is a Blasphemer but you have ergo Coppin I have not pretended Scripture but have proved all things that I have said plainlie by Scripture and concerning that in the Heb. I did ask you what was meant by that High-Priest and because you did not answer your self some other bodie did for you saying it was Christ Rosewell But you did affirm that Christ in our nature did offer for his owne sins as also for the peoples and how can there be salvation in him that must offer for his owne sins therefore all that heare you must conclude this to be high blasphemy against Jesus Christ and it is dangerous damnable doctrine Coppin You say it is dangerous and so it is to you because it is contrary to your doctrine and doth overthrow it but it is not dangerous to the truth but to that which is a lye and that cannot stand before it and therefore you raile against it because you can no way overthrow it Rosewell I say he that saith
being The Eye Eterne and yet Mentall Whose work is alwayes freeing Vs from all enemies within And raising us with Christ And clearing us from fancied sin To live with God the highest What shall I say time would me fail Thy sufferings to relate Yet all thy enemies cant prevail God still doth dissipate Men to their shame their horrid lies That they have still invented To cloud Christs real mysteries By truth they are tor mented An Hirogliphical Astrological causion to all sable learned Priests and others that persecute the life of Christ and speak evil of things they know not OLd Saturns persecuting minde Hath sometimes rampant been And lately couchant and as blind Though now he 's passant seen But have a care go not too fast Joves splendour to distresse Lest Mars and Sol agree at last To curb thy cruelnesse By J. L. The Names of such Books published by R. Coppin and are to be sold at the BLACK-MOOR 1. DIvine Teachings 2. Mans Righteousnesse examined 3. Saul smitten for not smiting Amalick 4. A Man-Child borne 5. Truths Tâ—stimonie A Dialogue betweene Nimrod Policy and Nathanael Innocency by J. Lane Twelve Songs of Sion by J. L. One other book of the same Doctrine by W. Foxon Truths Champion first and second Part concerning Generall Redemption Ministery and Ordinances by R. Stooks Truths Triumph OR The Triumphing of TRVTH OVER The Enemies and Aspersers thereof In several Disputes holden at the Cathedral Church of the City of Rochester in the County of Kent between several Ministers and Richard Coppin on several daies DISPUTE I. Between Walter Rosewell then a Preacher at Chatham and Richard Coppin then Preacher in the Cathedral of Rochester being on Munday the third day of December 1655. THe people being come together into the Cathedral Richard Coppin began in prayer after which the Mayor of the City and Captain Smith Captain of the Guard desired the people to keep silence and none to speak but Rosewell and Coppin if any else did they should be apprehended and proceeded against as Disturbers of the Peace Then spake Coppin saying I desire also that the people will all keep silent and none to speak a word but those who are in dispute I know you are a people divided some for the one party and some for the other and I shall speak to you all First to you that are on the contrary party to me and that have any desire to speak not to speak above one at a time and so speak as many as will provided the one hath done before the other begin And to you that may have any desire to speak on my behalf I entreat you all to be silent and not to speak a word but to leave all to the Lord and my self Rosew M. Mayor I thought none but you the rest of the Magistrates and Officers of the Army should have had the mannaging this Dispute and I to have began first that so this mans discourse might have been spared And as for the plausible prayer he made at my coming in to delude the people I confesse my Conscience would not give me to joyn with him not but that the matter thereof was good but I knowing his Principle to be corrupt could not say Amen to it And now if you please I shall first make a short Prayer and then go on to the work for I cannot undertake a businesse of such weight for the suppressing of such damnable errors as here hath been vented without calling upon God for assistance both to Magistrates Officers and Ministers in this work CHAP. I. That Christ who knew no sin took part of mans flesh and blood which was sinful weak and punishable how in it he was made the same and for what end ROsewell There be three things which I shall charge you withal at present the which you should endeavour to clear your self of if you can and that I shall propound in a Logical way yet so plain that that little reason you are endowed withal may understand it as for Art I presume you have none Proposition First he that is a perswader of the people to believe that Jesus Christ was a sinner and that the Humane Nature of Christ was polluted with sin he is a Blasphemer of Christ a Perverter of Scripture and a venter of damnable errors Coppin Sir you have here laid down a Proposition the affirmation of which you say is Blasphemy and he a Blasphemer that shall perswade men to believe it But Sir who do you charge with it me or some other or did any man else ever hear me say these words if any did let him speak and I will answer it for there is no reason for me to answer to that which is not laid to my charge and I came not here to charge my self but do now expect something of accusation from you else why have you and the rest of your Brethren so often railed against me in your Pulpits Rosewell I desire the Souldiers and Magistrates to declare if I have any reason to speak any further till this Proposition be answered Coppin Do you charge me with any thing in this Proposition or not if you do I will answer you else I may say to you as Christ my Elder Brother sometimes said to his Accusers Ye said these words I said them not Rosewell Oh horrible Blasphemy to call Christ your Elder Brother I professe I dare not say so no you will find him to be your Judge at the last day to condemn you for your Blasphemy Coppin He is your Elder Brother also though you do not know him But Sir I perceive you for your part have yet nothing against me and therefore you urge these things endeavouring to draw somthing from my own mouth to accuse me which is not a Disputing in love on your part to edifie the people as you pretended but to charge me with Blasphemy as the Jewes and Scribes and Pharisees did Christ which you cannot prove Yet to give the people satisfaction I shall not hide any thing from them but shall be free to declare such things that God hath made known to me that so he might be glorified and their souls comforted which I shall also do according to the Scriptures and then catch what you can Therefore first I declare that the Lord Jesus Christ the Son of the living God and Saviour of the World that proceeded forth from the Father into the world to take on him part of the same flesh and bloud of men and to live in it was himself holy harmlesse and undefiled in whose mouth was found no guile as saith the Scripture yet this Lord Jesus and Son of the living God who was so holy and harmlesse was himselfe pleased to take mans sinful nature so called to live in it and cleanse it he was made in the likenesse of sinful flesh and for sin he condemned sin in the flesh as also saith the Scripture nay he was
say speak now or else ever hereafter behind my back hold your peace CHAP. II. That all men shall be saved of Redemption out of Hell and in what sense a mans good works doth him no good and his bad works no hurt ROsewell He that doth perswade people to believe that all men shall be saved he is a perverter of Scripture a Blasphemer of Christ and a venter of damnable errors but you do so ergo Coppin I denie your major Proposition as to the Blasphemy therefore prove it Rosewell By the way take notice he doth go about to maintain that all men shall be saved Coppin I do not yet tell you what I maintain but I put you to prove-that part of your major Proposition Rosewell He that perswades people to believe that which the Scripture doth flatlie contradict he is a perverter of Scripture and a Blasphemer of Christ but this that all men shall be saved is flatlie contradicted by Scripture Mark 16. He that believes shall be saved but he that believeth not shall be damned Coppin I shall answer your Proposition by another whatsoever is the will of God is not Blasphemy to affirm but the will of God is the Salvation of all men therefore to say that all men shall be saved is not Blasphemy and I prove it in the first of Tim. 2. 3. I will saith God that all men shall be saved and come to the knowledge of the truth And it will be necessarie for you to declare what this Salvation and Damnation is which you speak of also when it is and whete it is for I acknowledge that he that believes shall be saved and he that believes not is condemned alreadie Rosewell This damnation is that of the soul when it is separated from the bodie Secondly when Christ shall come generallie at the last day when the whole world of Reprobates shall be cast into that lake of fire which doth burn with brimstone out of which there is no Redemption Coppin Pray prove that from thence there is no Redemption Rosewell Mat 25. The blessed shall go into everlasting life and the wicked into everlasting fire prepared for the Devil and his Angels Coppin I do also say that the righteous shall have everlasting life and the wicked shall have everlasting torment but that doth not prove that there is no Salvation or Redemption out of hell for the word everlasting doth signifie for the time during such a dispensation or administration of God to man therefore if you have any Scripture to prove that there is no Redemption out of hell as you have often made the people believe there is not produce it now or else friends never believe him nor any of your Teachers more when they tell you so except they can prove it by Scripture And trulie Sir I had thought you had been a man better learned in Scripture then you are and seeing you cannot bring any proof for what you have said I shall go on and prove by Scripture that from that hell the Scripture makes mention of there is Redemption Rosewell You do bring Scripture but to little purpose only to glose your errors Coppin David saith Thou hast not left my soul in hell neithor wilt thou suffer thy Holy One to see corruption which shews that there is a coming out from thence And in Amos 9. 2. Though they dig down into hell thence shall my hand take them though they clime up to heaven thence will I bring them down So that the Lord will have men to come in his way and not their own they shall come to heaven but through hell Captain Smith Mr. Coppin pray prove how the word everlasting shall have an end before you go any further Coppin I shall do it from the 17. of Gen. where God saith to Abrabam I will make with thee an everlasting Covenant and saith God this is the Covenant I will make with thee Every male shall be circumcised And this Covenant upon these conditions did last but for a time for we read that God did afterwards make a new Covenant with us that should never be ended So in like manner the Priesthood of Aaron and â—is Sons was call'd an everlasting Priesthood and yet that had aâ— end and was changed into the Priesthood of Christ that abideth for ever and ever and we are said to be changed from one everlasting to another everlasting which shews there are more everlastings then one so that one everlasting is but the time during of the same dispensation under which we are for a time until our change comes Rosewell We do speak concerning continuance in the place of torment and hell in Scripture it hath several acceptations the place you brought in Amos I did intend to charge you with it for perverting it for it is meant that though he do clime never so high from God he will bring them down and dig never so deep to hide themselves yet God will finde them out and at the day of Judgement cast both body and soul of Reprobates into hell to be tormented but Mr. Mayor and the rest may see your prastise is to pervert Scripture Coppin I conceive also that the place in Amos of climing up to heaven and digging down to hell is meant that whatsoever any man of himself can do to save himself or to bring himself to heaven will not bring him thither neither save him but God will pull him down with all his works and make them unprofitable to him for he that goes any other way then by Christ the door of life he is a Thief and a Robber Also whatsoever any man can do against himself to carry him to hell shall not continue him there but God will fetch him back again and destroy all those wicked works that he hath done against his own salvation according to that Scripture Oh man thou hast destroyed thy self but in me is thy help So that destruction is to man for the time present here while man is unacquainted with God Rosewell You say no good any man can do can help him or do him any good nor no evil he can do can do him hurt this openeth a gap to all manner of wickedness so that he may be as well in the bosome of a Harlot as in holy duties towards God but the contrary I do affirme that good deeds do good to men in life and death and after death it is said man doth rest from his labours and his works do follow him Coppin Man doth rest from his labour and his works doth follow him when he doth rest in Christ from the works of the Law and is become dead to them But Sir I believe you have forgot that Scripture who when ye have done all that you can ye are unprofitable servants therefore I say that all that man can do for or against himself cannot further nor hinder his salvation by Christ for Christ will have nothing to joyn with
take it up again And this Commandment he received from his Father to do for us Now he that must take on him the sins of the people must take the curse on him also therefore was Christ accursed for us Gal. 3. 13. Christ hath redeemed us from the curse of the Law by being made a curse for us as it is written Cursed is every one that hangeth on a Tree but Christ his own self did bear our sins in his bodie on the Tree And friends I call you all friends though enemies and brethren though strangers for I hate no man but do love all as Christ my Elder Brother hath given me Commandment and shewed me an example that I should follow his steps I say there is no believer now but once he was an unbeliever and there is no sheep now but once he was a Goat at Gods left hand and under the curse till Jesus Christ the blessed Redeemer freed you from it and blessed you by it at his Fathers right hand Now while man is an unbeliever the Scripture saith he is condemned He that believeth not is condemned already so that the best of us all are in a prison in the state of condemnation and in hell under the curse one as well as another till Christ the Lord Jesus doth free us from it by breaking open the prison doors and puting himself into this prison hell and condemnation with us standing there in our steeds to receive that curse and condemnation which by the law is due to us without him and so deliver us and himselfe together as one man according to those Scriptures he was himselfe taken from prison and from judgment he was given for a Covenant of the people and for a light to the Gentiles to open the blind eyes to bring out the prisoners from the prison and them that sit in darkness out of the prison house that they might be where he is all comes out with him he leaves not one behinde but delivers himself and them together and then shuts up the doors and locks in the divell and so keeps the keyes of death and of hell saying Feare not Roswell Christ was never in hell Coppin Sir will you denie your own Faith which you have so often confessed in your Creed that he descended into hell Robison What do Christ goe into hell to turne us out before him and then come out himselfe Coppin As we are first in hell before we are in Heaven so he comes into hell to us and with himselfe brings us out and carries us to Heaven according to those Scriptures He hath raised us up together and made us sit together in Heavenly places in Christ Jesus and together with my dead body shall they arise and I saith he if I be lifted up will draw all men unto me But take this with you also as a bone to pick against the next time that as you are unbelievers before you are believers so are you to be damned before you are saved and in hell before you are in Heaven for the way to Heaven is through hell He that hath an eare to heare let him heare DISPUTE II. The Heads of a Dispute between Daniel French Minister of Stroud and Richard Coppin on the nineth of December being the Sabbath Day after Morning Sermon in the Cathedral of the City of Rochester Mr. Coppin coming into the place to Preach his Morning Sermon and Mr. French having left his own Congregation and being there did before Sermon propound to Mr. Coppin a question as follows FRench Sir on Munday last in the Dispute with Mr. Rosewell I did hear somthing from you which did seem very strange to me and I came now desiring to be satisfied Coppin The Truth is alwayes a stranger to those that are strangers to that and know it not till the Truth hath made them free For I was a stranger saith Christ and ye took me not in and 't is the Truth it self that must satisfie you and not I. French I desire to speak somthing to the people after you have done Coppin Truly the time will be but short after I have done therefore if you have any thing to say to me you had better take a day to your self some other time and I shall be willing to give you a meeting provided it be in love and for edification to the people French I professe before the Lord I have no hatred nor prejudice to any mans person but their opinions Coppin Then it seems those opinions which are not one with yours you hate and judg to be wrong and your own only to be right but I must tell you I am not of your spirit for I hate no mans person nor opinion but am reconciled to all men in their several judgements and opinions leaving them all to the Lord knowing that the manifestations of God are various to some more and to some lesse but as every man hath received Jesus Christ the Lord so let him walk speak and act standing still in that light which the Lord hath enlightened him withal and be content with his wages till the Lord shall give him more French 'T was never well with us since there were such new lights Coppin 'T is true that which you call new light will out-shine your old lights and yet no new light but the same that ever was so he proceeded to Morning Sermon CHAP. IIII. Christ no sinner mans nature redeemed what 's meant by the grave death hell and hell fire how man is in it and how long FRench Having some opportunity I shall declare semthing among you to shew you the errors of this man Mr. Coppin how he hath abused Jesus Christ by saying he took on him our sinful nature as hath been delivered from his own mouth in the last Dispute and now which I shall shew to the contrary from severall Scriptures that there was no sin in him and endeavour to undeceive you of this error first in Heb. 7. 26. For such an High-Priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens Here you may see he had no sin so in 1 Pet. 1. 19. We are redeemed with the precious Blood of Christ as of a Lamb without blemish and without spot still you see he was without sin verse 23. Being born again not of corruptible seed but of incorruptible by the Word of God therefore there was no sin in the nature of Christ as appears by these Scriptures and I think I have given you Scriptures enough now and yet I have more Coppin But Sir let me answer this first you said you came for satisfaction and not to preach therefore pray let me answer as to the holinesse of Christ himself as he is in himselfe the Son and Seed of God so he is holy and without sin but our nature which he was to offer up and make holy was sinful and unholy before he took it
Christ did offer for his owne sins is a blasphemer Coppin Is that all you can say if it be you were best goe back to Schoole againe where you learn'd this and learne some more Rosewell I have enough and that you shall see if I had but your book here Coppin Why did you not bring it with you seeing you can say nothing without book I said you wanted help and so 't is true CHAP. VII Of Christ the Resurrection from the first Adam to the second proved with the manner how and the time when what body it shall arise and from what death also how it was signified by what and when ROsewell He that from Scripture doth labour to perswade men that there is no Resurrection of the body to be exspected and that no body shall be raised at the last day he is a perverter of Scripture and a venter of damnable errors but you are one ergo Coppin I denie your minor therefore prove it Rosewell I prove it thus 1 Cor. 15. That as Jesus Christ was raised from the dead so all they which have been are and shall be shall be raised up at the last day which you denie Coppin I doe grant the Resurrection of the body and doe not denie it though you say I doe Rosewell You did denie that the words in Job did signifie any Resurrection of the bodie and also that in 1 Cor. 15. which I can prove Coppin Is that Resurrection a mysterie or no mysterie Rosewell Yes a great mysterie and such a one as I do believe you do not know Coppin If you do know pray declare it Rosewell I am not minded to declare it to you at this time Coppin Then I will tell you what it is Friends and Brethren I do own a Resurrection according to the Scriptures and such a Resurrection as you all must partake of before ye can see the Kingdome of God 1 Cor. 15. There is a Resurrection spoken of by the Apostle which is the Resurrection of Christ and of our rising in and with him from the state of the first Adam to the state of the second Adam but there were some then as well as now that did think the Apostle had meant carnallie the rising again of the same bodie of flesh and bones and therefore did ask the question with what bodies they shall arise not knowing what the Dead was nor the life it should be raised to and how God giveth it a bodie as pleaseth him Now to prove this Resurrection Christ saith I am he which was alive and was dead and am alive again and lives for evermore Rosewell Do you hear he saith Christ was alive and dead Coppin There is nothing can be said to die but first it must be alive nor made to live but it must first die Now Christ is he which was alive was dead and is alive again the first that was living and the last that lives In John 11. 21. Martha comes to Christ and saith Lord if thou had'st been here my Brother had not died Christ said Thy Brother shall rise againe I know said Martha he shall rise at the Resurrection on the last day Jesus said unto her I am the Resurrection and the Life he that believeth in me though he were dead yet shall he live and he that lives and believes in me shall never die Believest thou this Now she had Faith to believe that he was Christ the Son of God but could not believe the truth of her Brothers Resurrection in Christ therefore did-Christ blame her saying Had'st thou but believed thou should'st have seen the glory of God John 11. 40. Now if Christ be the Resurrection and the Life then there is nothing in this Resurrection but what is himself for he is the dead raised the raiser of this dead and the life raised too as he saith I am the Resurrection and the Life Now take notice that I do not denie any thing of Christ all this while but do advance him and also our Resurrection in him as the Scripture saith We are raised up together with him to sit in heavenly places in Christ Jesus and this is the mysterie of the Resurrection which you say is a great mysterie Now saith the Apostle to those carnal enquirers that knew not this mysterie of the Resurrection but asked with what bodies they should arise Thou fool saith the Apostle that which thou sowest is not quickned except it die and thou sowest not that body that shall be but bare grain it may chance of wheat or some other grain so it is not saith be the same body which thou sowest that is raised but God giveth it a body as pleaseth him And why then say you that the same bodie shall be raised again Now Paul to prove this spiritual Resurrection tells us that there is one glorie of the Sun another glorie of the Moon and another of the Stars and one Star differs from another Star in glorie so also is the Resurrection of the dead it is sown in corruption it is raised in incorruption 't is sown in dishonor it is raised in glorie it is sown in weaknesse it is raised in power and all in us that I may know him saith Paul and the power of his Resurrection and the fellowship of his sufferings being made conformable to his death if by any means I might attain unto the Resurrection of the dead for which I presse forwards saith Paul So that this Resurrection is to be within you and you are to know it while you live in this bodie for it is your rising from faith to faith from glorie to glorie as from one administration of God to another Behold saith Paul I shew you a mysterie we shall not all sleep but we shall be changed that is changed from the state of the first Adam to the state of the second Adam and so he tells us It was sown in Adam it was raised in Christ it was sown a natural body and it is raised a spiritual body even as you see your change for the first man Adam is of the earth earthy a living soul the second is the Lord from heaven a quickening spirit and as is the earthly so are they that are earthly and as is the heavenly so are they that are heavenly wherefore examine your selves and you will now find it so for you are all of you either in the state of the first Adam or in the state of the second Adam and your change is from the first to the second that as you have born the image of the earthly so you shall bear the image of the heavenlie for there is a bodie natural and a bodie spiritual all which are proper to us in this life And thus Paul tells us of the Resurrection in a mysterie Now take notice that I do not denie any Resurrection in all this which by any man may be proved but I do declare to you the mysterie of this spiritual Resurrection
which I know and which you say is a mysterie Secondly consider the death you are to be raised from and that is the death that all men died in the state of the first Adam and do still die by reason of sin from which death all shall be raised to life in Christ the second Adam Now the wages of sin is death and that death which sin doth bring on man is the same death that Christ doth raise him from For you who were dead in sins and trespasses hath he quickned and if ye be risen with Christ seek the things which are above where Christ siteth at the right hand of God which is spoken in the Presentence and not in the Future and cannot be meant of the rising of our corporal bodies after laid in the grave which I question whether those that talk so much of that do yet know this spiritual Resurrection which I hereby declare to you all and if any one can tell us of another Resurrection of the same body of flesh blood and bones again as it was let him declare that as I have declared this for I denie nothing which by any other can be proved but the Scripture saith That flesh and blood shall not inherit the Kingdome of God neither doth corruption inherit incorruption therefore blessed and happy are all they which have their part in this first Resurrection for of such the second death hath no power but they live and raign with Christ Thirdly As there is a bodie to be raised so there is also a bodie to be destroyed and that is the bodie of sin and death which is to die and no more to live For if Christ be in you the body is dead because of sin but the spirit is life because of righteousnesse that is of Christ And in Rom 6. there is a Resurrection from sin to newnesse of life spoken of by the Apostle that like as Christ was raised from the dead by the glorie of the Father even so should we walk before him in newnesse of life for if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection knowing this that our old man is crucified with him that the bodie of sin might be destroyed that henceforth we should not serve sin Rosewell 2 Tim. 2. 18. But there were false Prophets among them as there are false Teachers among you which say the Resurrection is past already and so bring in damnable errors to overthrow the saith and we see there were some in the Apostles daies which did deny a corporal Resurrection Coppin Do you instance that Scripture as to a corporal Resurrection which speaks nothing of it you do add to that Scripture the word corporal and you know the punishment of him that addeth thereto or diminisheth therefrom Again I do not say the Resurrection is past already for it is not yet come to you nor many more therefore your Scripture is to no purpose against me for I say it is to come as well as alreadie come and that it shall continue until the Day of Judgment be ended or till all that shall be are raised and set free in this spiritual Resurrection from death hell or the grave in which they lie imprisoned and buried by reason of sin but the Sadduces who denie the Resurrection hold there is neither Angel nor Spirit and that do not I. Rosewell I shall prove the Resurrection of the body from Job 19. Where Job saith He shall see God with those eyes at the last day 1 Cor. 15. Paul saith If the dead rise not then is our preaching vain and your faith is vain and you are yet in your sins And Job saith Though wormes destroy his bodie yet in this flesh in this bodie shall I see God which doth clearlie prove a corporal Resurrection but I shall give him rope till night Coppin Add not to the Scripture for there is no such bodily Resurrection spoken of as you declare 1 Cor. 15. 12. so on pray see friends Paul doth not speak of a corporal Resurrection but tells them of the Resurrection of the Dead and saith That if Christ be not risen then all our Preaching and Believing is in vain and we are yet in our sins Clearlie intimating that the Resurrection of Christ doth assure them of their being raised from sin to walk with God in newnesse of life For saith he you are sown a natural body but you are raised a spiritual body and a spirituall bodie is not flesh and bones therefore not the same bodie as you say it is and would have it to be Rosewell There shall be eyes hands and feet Coppin That there shall be eyes hands and feet you are yet to prove Rosewell Job saith He shall see God with those eyes and that in this his flesh he shall see God Againe the Scripture saith That they which are alive and them which are dead shall be raised and all of them shall meet the Lord only this corruptible must put on incorruptible and this mortall must put on immortalitie Again the bodies of Believers are the Temples of the Holy Ghost 1 Cor. 6. and the Temples of Jesus Christ therefore the same bodies shall be raised at the last day Coppin You also bring Job to prove a Corporal Resurrection of flesh blood and bones and that this Resurrection and seeing God with those eyes was not to be till after the death of his visible bodie as you say but I say here is a mysterie and a spiritual sense to be understood in these words Job 19. where he saith I know my Redeemer liveth and that at the last day I shall sâ—e him stand upon the earth and though after my skin worms destroy this body yet in my flesh shall I see God whom I shall see for my selfe and mine eyes shall behold and not anothers though my reins be consumed within me But to understand this you must know how he is the Redeemer and when also what is meant by the last day and the earth which he shall stand upon and what eyes shall behold him c. Now his Redeemer was the Lord and did then live in Job though he knew it not that he should see him at the last day is a truth but what this last day was and the manner how he should see him that he knew not till the time came that he saw him in himselfe therefore you shall find that Job was then in darkness and under much affliction uttering words without knowledg for which he was reproved first by the Prophet Elihu secondlie by the Lord thirdlie he confest it first the Prophet reproved him Job 33. Chap. 35. 16. Therefore doth Job open his mouth in vaine he multiplieth words without knowledg Job 38. 1. 2. Then the Lord answered Job out of the whirlwind and said who is this that darkeneth counsell by words without knowledg gird up now thy loynes like a
the second person in the Trinity God our All-blessed for ever he that did take our nature of his Virgin Mother and doth in our nature sit at the right hand of God and will come again at the last day to judge the quick and dead Coppin I do not denie the three persons according to the Scripture but you do denie Christ to be within us and would subscribe him to a place above our heads with another person therefore I will tell you what the Trinity is First there is God the Father that did create all things and in whom all things live when yet unknown to man and that men might know him that is true he did appear as a son amongst men to manifest himself to men and so he is said to be Immanuel God withus which is also Christ in us the hope of glory Thirdly there is the Holy Spirit and that is the compleat manifestation of the fulness of all things brought home to mans understanding wherein God Christ and man appears all but one in one God as Christ saith I in them and thou in me that we all may be made perfect in one and saith he The Comforter which is the Holy Ghost whom the Father will send in my name he shall come and teach you all things Now so long as man is without this manifestation of God which is Christ in him he is a reprobate and knows not God but when Christ shall so appear in man to shew the Father plainly then is there a perfect knowledg of the true God in man John 14. 20. At that day ye shall know that I am in the Father and you in me and I in you and then know you not but that Christ is in you except you be reprobates And now what is a reprobate but not to have Christ in you which is God manifest in flesh therefore I say Reprobation is the not knowing of God to be in you Rom. 1. 28. for because they did not like to retain God in their knowledge God gave them over to a reprobate mind but where there is God manifest in flesh to the knowledge of any there is Christ and that man is no longer a reprobate for then is God said to walk in him as being no longer still and silent but is seen and known to him as when a man dwells in a house shuting the windows to him and will not be seen so when God doth not only dwell in man but also walk in man discovering himself to man by opening and leting in the light through the understanding of man then is Father Son and Spirit all three as one God dwelling walking and manifesting himself in man For saith he I will dwell amongst you and I will walk amongst you I will be your God and you shall be my people Rosewell You have confounded the three persons Coppin No I have united them together in their proper places as all agreeing in one when as they were three manifestations of that one great and glorious God Father Son and Spirit Rosewell It is high time for Magistrates Ministers and people to look about them when such damnable errors are uttered with so impudent a face Captain Smith Mr. Rosewell It is the plain Scripture I conceive Mr. Coppin hath given the people satisfaction in those things for he saith that Jesus Christ is in no reprobates nor in no man till they know God and that where God doth manifest himself to a soul there is Christ Rosewell But Sir he I know doth mean that there is no reprobates ordained to wrath now tell me will Christ be in them you call reprobates first or last Coppin There is no man now come to know God but first he did not know God and so long he was a reprobate which that all men are till Christ be dwelling in them Captain Smith Till Jesus Christ be manifested in them he saith they are reprobates Rosewell But I have a new question that is Will Christ be manifest in them all first or last answer that Coppin I will give you a plain Scripture for an answer 1 Tim. 2. 4. 5. Who will have all men to be saved and come to the knowledge of the truth for there is one God and one Mediator betweene God and man even the man Christ Jesus who gave himselfe a ransome for all men to be testified in due time whereunta I Paul am ordained an Apostle I speak the truth in Christ and lie not Rosewell You see â—e affirms that God will save all men Coppin I have answered you in the plain words of Scriptures which is an answer sufficient And Paul saith He doth speak the truth in Christ and lies not pick what you can out of that and of this Gospel truth saith he I Paul am made a Minister Rosewell You do not say that Christ shall appear in all but you bring this as a proof now no Scripture doth contradict another now this is meant he will save some of all sorts of men of places and authority Coppin The Apostle saith all and you say some who perverts Scripture now you or I Rosewell You are not to pray for all men therefore all shall not be saved Coppin If all shall be saved that are to be prayed for then there is none but shall be saved for prayers is to be made for all men Rosewell But the Apostle means all sorts of men and that some of all sorts shall be saved Coppin Then by your own words there is no one whole sort of men in the world left out from salvation but some of all sorts and not all of any sort you say shall be saved and the Scripture saith all men of all sorts for both the fulnesse of Jews and Gentiles shall come in therefore name any of any sort that shall not CHAP. IX The sin against the Holy Ghost not forgiven what it is who commits it and when ROsewell He that hath commited the sin against the Holy Ghost that after strong conviction of truth do fall away and are perverted they shall not be forgiven in this world nor the world to come and whosoever commits sin is of him but he that is born of God sineth not neither can he for his seed remaineth in him Rosewell He that is born of God sineth not that is willingly to make a trade of sin yet in the best of Gods people there is sin Coppin Then he that commits sin is of the devill and shall be destroyed but if he that commits sin and is of the devill be meant of men there is none shall be saved if all commits sin as you say Rosewell No I doe not say so Coppin But you do therefore heare if he that commits sin is of the devill as the Scripture saith and that as you say all men do commit sin for you say in the best of Gods people there is sin and that God will destroy the persons of men
for their sins commited by them who is that sinner then in the world that shall be saved and what is that sinner which shall perish if you know declare it what and who that sinner is Rosewell I doe think there is one in the Pulpit which doth sin against God in blaspheming his Name Coppin There is one then but is that all well you say I am a sinner but I hope you think your selfe to be a righteous person I say then let him that is without sin cast the first stone the Scripture â—aith he hath concluded all men under sin that he might have mercie upon all and 't is wel for me that I am a sinner for then I am sure to have a part in Christ for he came not to call the righteous but sinners Rosewell If none shall be saved but the Elect then all shall not be saved but it is cleare none shall be saved but the Elect when he is revealed from heaven he will take vengeance on all that know not God Isa. 27. 11. Also 2 Thes. 1. 7. 8. And indeed the whole Chapter read and consider it seriously and be not led away by these Imposters Coppin The Lord Jesus is now revealed from heaven in flameing fire taking vengeance on all that know him not neither own him in his people as al unrighteousness of men which hold the truth in unrighteousness doe not and against this the wrath of God is revealed and not against the persons of men yet those men so long as this unrighteousness is in them they appeare not as men yet saved by him but doe suffer the vengeance and terror of this fierce fiery appearing of God to them till the enemie the devill in them is destroyed that made them sinners by commiting sin in them Rosewell Take notice he doth deny a general coming of Christ at the last day in flaming fire rendering vengeance on the persons of men Coppin I do not denie the coming of Christ to render vengeance to whom it belongs for vengeance is mine saith the Lord and I will repay therefore I believe some hath it now and he is come and doth come and will come to take vengeance on all that know him not and is of the devil in me you and every man else and when he is so come to any soul for that work he will then let them know that he himself is that flame of fire that will devoure his adversaries to wit the bryers and thorns with which we fight against God in the time of our ignorance persecuting the truth For what was Paul when Christ came to him was he not a great persecutor of the Church and people of God in those daies and Christ came to him in a flame of fire to take vengeance on that in him which knew not God but had fought against the truth saying Saul Saul why persecutest thou me and yet he in that person after that lived and Preach'd the Gospel which he once destroyed French You had need go and be a School-boy again Coppin I am indeed a School-boy now in the School of Christ and 't were well if you were one there also French The Lord stop thy mouth Rosewell He doth say the day of Judgement is past already Coppin I say it not but do say that it is come and coming and therefore answer me to the former Scripture which you would passe by He that commits sin is of the devill for there is yet more to be said to that before we leave it Rosewell That is every one that continues to be of the Devill he shall be destroyed and there is whole heaps of them in hell now and there for ever shall be tormented with fire and brimstone Coppin If this be all you know I will tell you more He that committeth sin is of the devil and there is no man but doth commit sin and so long the devil raigns in him but when the Lord Jesus Christ doth manifest himself in that man to destroy the works of the devil he then binds the devil in that man dispossesâ—es him of his place throwes out all his goods and houshold stuff and sets them on a fire together according to this Scripture Mark 3. 27. 28. No man can enter into a strong mans house and spoile his goods except he first bind the strong man and then he will spoile his house This house is man the strong man that keeps it is the devill or man in his strengh but when the Lord Jesus Christ who is stronger then he is come then is the devill bound his goods spoiled and all that mans sins forgiven him Rosewell I doe confesse all by nature are sinfull but all doe not sin in that sense so that all that hath been said is to no purpose Coppin You did say at first you would make me so ashamed that I should not shew my face here any more and indeed all that hath been said by you yet is little to that purpose Rosewell Indeed I did alwaies dispairof making your brazen-face ashamed Coppin Then give me leave to proceed I say there is for a time in every man the old man living and sining and also the new man that sineth not and those are at difference one with another untill the one hath overcome the other as Paul saith of himselfe after he was first converted Rom. 7. 22. I delight saith he in the law of God after the inward man but I see another law in my members warring against the law of my mind that I cannot doe the things that I would for with my mind I serve the law of God but with my flesh the law of sin so it is no more I that sins but sin that dwelleth in me not the new man but the old man that sineth Rosewell And this you doe affirm to be in every man Capt Smith Mr. Coppin many people desire to know if you speake this of the regenerate state of man or if it be the state of all men Coppin I say this that all men so far as they are regenerated doth not commit sin but the wicked one which is called the unregenerate part doth rule in all men for a time more or lesse untill he be wholly thrown out but when the Lord Jesus by manifesting himselfe for that work doth begin to seize on that wicked part then the work of regeneration begins and then man is not all wicked nor all righteous but part of both as the Apostle was in his first conversion and so long there is a warfare in man till the old man be wholly subdued according to this Scripture he that is in Christ is a new crature old things are past away and all things are become new Captain Smith And concerning this Paul saith I thank God through Jesus Christ with my mind I serve the law of God though with my flesh the law of sin Rosewell He speaketh there of a regenerate state People say let Mr.
to God glory in the highest And O how beautiful upon the mountains are the feet of those which bring tydings of peace and say to Sion thy God raigneth thy warfare is accomplished and thy sin is pardoned and this Gospel did Christ preach and command to be preached to every creature under heaven as the work of his Ministerie Rosewell He doth maintain the salvation of all and doth condemn others which do not so you may plainly see now how you are misled and I hope you are all abundantly satisfied in it if it were not to give satisfaction to some I would not have put my self to this trouble to have discoursed with such a man in whose forehead Blasphemy is written in Capital Letters he that runs may read it Coppin Seeing you cannot tell how to call me bad enough as you think therefore I will give you a little more before you go and catch what you can that is that no man can be assured of his own salvation except he see the same salvation in the same Saviour for all men as well as for himself which is to love his Neighbour as himself Rosewell Better and better Coppin For Jesus Christ did die and pay a price for all men one as well as another and if there be but a few men saved and the greatest part damned to eternitie as you say there is what assurance then can there be to any for all were sinners and if there were but one man to be so damned how could any man assuredly know except he believe this but that he himself might be that one man Rosewell Blessed be God which doth so discover him to us his Elder Brother which went before him was more subtil not to discover those Blasphemies which lay hid in him but in you the devil appears in his colours and in his Stage-play terms Coppin I have not yet said any evil of you though you are pleased to raile at me for speaking the truth freelie Rosewell It is not judging nor railing to call a Blasphemer a Blasphemer though I will not deny but there may be something spoken of a weak Brother and also that Scripture in the Rom. by you mentioned when he speaks of a remnant and that they shall be grafted in again and whereas you say that all shall be saved Matth. 22. 14. Many are called but few are chosen I am sorry I must be so brief but straightened in my body the truth is his lungs are better then mine but I hope must here are satisfied in what hath been here stoken Robison We are well satisfied pray God keep us from this damnable Doctrine Coppin It remaines damnable to all that believe it not for though it be a truth that God will save all men yet till man doth see this salvation within him there is no satisfaction unto him but he still remains only as one called with the multitude that shall be saved but being not yet chosen he remains as one unsaved until his time appointed comes that he see himself saved which will then be his choice or election to the faith by the spirit of adoption so that many are called but few are chosen but the called shall all be chosen for it is written That the promise of salvation is to all that are afar off and as many as the Lord shall call Acts 2. 39. CHAP. XII Of the Day of Judgment and all mens coming to it with the time when the place where the manner how the matter judged and for what ROsewell You say we preach damnation and so do cast men downe we do preach it to such as do go on in their sins and live and die in their sins that hell is their portion and as for thousands which die in their infancie the corruption of their natures is enough to damn them in hell to all eternity I can but hint at those things indeed if we did preach only damnation we were too blame but when we do Preach comfort to Believers we preach damnation to unbelievers as Christ saith He that believeth shall be saved and he that believeth not shall be damned at the Day of Judgement Rom. 2. who after their hardnesse of heart treasure up wrath against the day of wrath and revelation of the righteous judgment of God who will render to every man according to his deeds to them that are contentious and obey not the truth indignation and wrath tribulation and anguish to every soule of man which doth evill to the Jew first and also to the Gentile Coppin Sir you have run through many words of wrath and judgment but nothing is proved by you what it is nor when it is and whereas you say there is a day of wrath and judgment I doe acknowledge the same and that it is both to Jewes and Gentiles and all that obey not the truth but whereas you also say that some Jewes which are dead already shall not be grafted in againe I denie for the promise that they should come in was then made for all the stiff-necked Jewes that were also then and before living though their bodies fell in the wilderness yet their Spirits are living and shall again be grafted in When the earth shall be full of the knowledg of God and though you from Rom. 2. doe say they are under wrath you doe not from thence prove that it shall abide on them for ever and ever now I say that that man which is under wrath must there remaine till the Lord Jesus doth come to him to manifest himselfe in him to turne his wrath away from him and so judg that in him for wrath which is for wrath and that for mercy which is for mercy but because you have not declared what this day of wrath and judgment is I will for a day of judgment there is in which all men shall be judged and receive according to their deeds and if there be more then one day of judgment which I shall shew you then doe you declare it for I denie nothing which can be proved by any man from Scriptute Now the Scripture saith there is judgment appointed for all men as 't is written It is appointed for all men once to die and after that the judgment and this death is adying into sin and trespasses for the wages of sin is death which none can be delivered from but by judgment and the Lord Jesus is to be the Judg of all For the Father judgeth no man but hath commited all judgment to the Son who will not judg by the sight of the eye nor hearing of the eare but will judg righteous judgment and Christ saith for judgment am I come into this world and now saith he is the judgment of this world is come now shall the Prince of this world be cast out and as it began then so it is not ended yet but goeth on still and shall continue so long as there is any sin death
was Preached and which is Preached which is Christ in you the hope of Glory Christ the Wisdom and Power of God in every creature as almost all this Chapter doth testifie Sanbroke To what purpose doe you bring this Scripture Coppin I bring it to prove that whereas you say all men should have the Gospel Preached to them but you know not when I tell you it hath been Preached already is Preached and will be Preached so long as there is a God to be manifested it being as everlasting as Christ and this I have proved by plaine Text of Scripture Sanbroke That which hath been done already that is not to be done hereafter but you say the Gospel hath been Preached already to all men ergo Coppin There is nothing done now nor to be done but what hath been done already so saith Solomon That which hath been is that which shall be and there is no new thing under the Sun and Christ who is himself the Gospel and the Gospel-Preacher is the same yesterday to day and for ever and upon this Sanbroke gave off the dispute and Rosewell succeeded CHAP. XV The Whore of Babylons rage with her names of blasphemy against the truth her seat and work discovered ROsewell I am sorry I must take my learned Brothers place for I did not come here to day to speak but to be a hearer nor shall I desire to enter into discourse any more with this man except the Magistrates shall call me to it it is to no purpose he doth but insinuate into the people to get a party for himself therefore as a Minister of Jesus Christ I desire to give the people satisfaction to all that love the truth I could say much more for my learned Brother and I do pity him that his strength failed him if he had his lungs and his ears as this man have he would be able to deal with him but I thank God I have another opportunity to speak to the people Coppin You will rail now as you did before and that is all you can say Rosewell I do not speak to you I speak to the people and to the Magistrates and Officers of the Souldiers if they will give me leave to speak to something which slipped without answer the other day when as he had most falsly introduced many places of Scripture and wrested them notoriously to serve his own turn to prove that all should be saved tag and rag and all then he goes on to affirm that this Doctrine of the love of God is the onely means to keep people from sining and to provoke to an holy walking and if I do not overthrow this then I desire never to be believed more and though God can cast both body and soul into hell yet he tells you that God will destroy no mans person but their sins that onely shall be destroyed this Doctrine is quite against the whole bock of Scripture from the beginning to the end there are some said to be beloved of God and some hated Jacob have I loved and Esau have I hated this is spoken of persons indeed the Doctrine of the love of God in Christ is excellent to some but not to be preached to all but to onely the vessells of mercy but now to say that God hath an equal love to all mankinde one as well as another tag and rag to unbelievers as well as believers to them which never had the Spirit of Faith and of Grace to tell an Adulterer and a Drunkard that notwithstanding his whoredomes and drunkennesse yet he shall be saved as well as the best this is abominable doctrine and blasphemy against the true meaning of the Holy Ghost in Scripture and is no better then the doctrine of devils and we have another sort of people which come not far short of this man namely the maintainers of Vniversal Redemption for if all be redeemed by Christ undoubtedly all must be saved but I have done only one word more Coppin Pray Sir let me speak as well as you for though you said you would not direct your discourse to me yet exspect an answer from me Captain Smith Let him have done and we will promise you to speak Rosewell This man did say the last day I was an enemy to the State the more to insinuate into the hearts of the people I do believe it will be taken notice of by some in this present Government that it will be much to their dishonor to discourage a faithful godly Minister and to countenance such a Blasphemer who is an enemy to the States by his Preaching Blasphemy Acts 17. 10. 11. I may say to you as Paul did to Elimos the Sorcerer Wilt thou cease to pervert the Word of God and the waies of God Coppin Friends and Brethren this man said he had nothing to say to me and yet his whole discourse hath been of me and raising against me but I know from whence all railings and revilings and the calling of truth blasphemie doth proceed in Rev. 17. 3. You shall read there of a woman siting upon a Scarlet-coloured Beast full of the names of Blasphemie this woman is that Whore of Babylon the Mother of Harlots siting on this Beast as on many waters decking and triming her selfe with mens pretended forms of Religion having her mouth full of the names of Blasphemie calling all things blasphemie and heresie which is not in her way and like her self and this hath been in all Ages her work to advance her own honor pride and self righteousnesse above the truths of the Lord Jesus in which truth is unitie peace and love towards all men but in this Whore there is no such thing for from whence hath all those divisions railings and persecutions risen but from this Sea of troubled waters on which the Whore siteth for in her was found the blood of the Saints and the blood of the Martyrs of Jesus which hath alwaies suffered under this notion of blasphemie and so the carnal world and blind righteous Scribes and Pharisees said of Christ that he was a Blasphemer a mad-man a devil nay the Prince of Devils and great Deceiver of mankind and why hear you him said they and so he was put to death as a Blasphemer and Deluder of the people though in his mouth was found no guile but because by his Doctrine the people were drawn away from the world to believe in him yet in all this you do not find that Christ nor his Apostles thus suffering for the truth did ever rail against any of them that were instrumenâ—s of their sufferings for they did well know as I do through the wisdome of Christ that all men did speak and act as they knew and were acted and so left them and all things to him who would glorifie himself in all things that himself doth And whereas he was pleased to say I would be found an enemie to this present Government let any man judge
Mat. 25. 35. That by the left hand we are to understand nothing but the Law as by the right hand nothing but the Gospel Answer First they under the Law not believing the pardon of their sins are at the left hand of God as Goats cursed for cursed is everie one that is under the law Secondly they under the Gospel believing that their sins are pardoned are at the right hand of God as sheep blessed For blessed is the man whose iniquities are forgiven and whose sin is covered and blessed are they that know the joyful sound of the Gospel for they are at the right hand of God in the way of life where they hear his voice and behold his face and have pleasures for evermore and Christ to redeem man to this state of blessednesse from that curse and Goatish nature which man by reason of sin lay under at the left hand of God did himselfe bear our sins in our steeds at the left hand and was cursed for us signified by the Scape Goat on whom Aaron laid the sins of all the people sending him away with them to lose them so did God on Christ lay the sins of all people and as the Goat in the tipe did so did Christ carrie them away from us no more to be remembered to us which is blasphemie to say Article 4. That the Lord Christ was the High-Priest spoken of in Heb. 5. 3. and that he offered for his own sins Answer As concerning this I only asked the question what High-Priest was there meant and the answer was given by one of the Ministers that it was Jesus Christ but read and consider the Scripture and you may be better satisfied for he was one that could have compassion on the ignorant and on them that are out of the way and who this is I will leave for the Reader to judge compared with Chap. 7. 27. Christ is there said to do that by one offering which the Priests under the Law did at twice that is they offered first for their own sins and then for the sins of the people but this did Christ once when he offered up himself not that Christ could offer for his own sins as known to him but for our sins as reckoned to him in our nature and so all our sins became his till he by death discharged both himself and us of them together Article 5. That the Human Nature of Christ is not ascended to heaven and brought this Scripture to prove it that flesh and blood shall not inherit the Kingdom of God 1 Cor. 13. 50. Answer The Humane Nature of Christ was of the same nature of man which was of the earth earthie and Christ by living in it did sanctifie and cleanse it and so made it heavenlie which may be said to be its Ascention into heaven but that a humane bodie of flesh blood and bones should be in a local place above the Stars as M. French and others would have it I find not anywhere proved from Scripture for then it would be also out of its element and then heaven were to be understood as the earth and not as heaven and so one contrarietâ—e would be in another but John saith That which is of the earth is earthy and that which from heaven is heavenly and flesh and blood never came from heaven therefore shall not enter into heaven but the Holy Spirit and Power was said to descend down upon the Mother of Christ and not a humane bodie and Paul saith He that ascended up to heaven is the same he that first descended from heaven and not another Article 6. That he that looks for the humane nature of Christ to come from heaven may look long enough Answer He that looks for such a coming of Christ in his second coming as is contrarie to the Scripture and not as God himself which is the Lord from heaven may look long enough before he see him but the Scripture saith That though we have known Christ after the flesh yet henceforth know we him so no more but in spirit and in glorie to be revealed in our flesh And this coming of Christ is the coming of God to take a Kingdom to himself in man of that which is himself which coming must be as God ro man and not as man to man for he shall come in the glorie of his Father and this coming I know and therefore speak not denying any other Article 7. That there shall be no Resurrection of any body that dies and when that of Job the 19. 23. to 28. was urged he returned that Job said he knew not what and proceeded most abominably to Allegorie the Scriptures Answer First I deny not what may be proved by another but the Apostle saith That the same bodie buried is not the same bodie raised but God giveth it a bodie as pleaseth him that is to be like himself for so it 's written He will change our vile bodies and fashion them like unto his glorious bodie whose body is not as mans is and David saith When I awake I shall be satisfied with thy likenesse which is for all things in man to be subdued unto the Lord that God may be all in all who is not the God of the dead but of the living and when Job said His Redeemer lived and that he should see him stand upon the earth at the last day was a mysterie which Job did not then know until he saw it fulfilled in himself which afterwards he dâ—d and then saw his last day and confest that he had before uttered words without knowledge things too wonderfull for him which he understood not But now saith he hear I beseech th 〈…〉 and I will declare unto thee for I have often heard of thee by the hearing of the ear but now do mine eyes see thee and then was Jobs Resurrection come when he saw God to be risen within him and we rise not but as God rises with us For saith he the dead men shall live together with my dead bodie shall they arise Awake and sing ye that dwell in the dust for thy dew is as the dew of herbs and the earth shall cast out the dead and blessed are they that hath part in this Resurrection Article 8. That there shall be no day of Judgment and that the Scriptures warrant it Answer This I never said but that a day of Judgment according to the Scripture there is which had its beginning with Christ manifest in flesh after the fall of man to destroy sin which Day of Judgement was then is now and ever will be to man so long as sin remains in man unjudged and uncondemned by Christ and so saith Christ For Judgement am I come and now is the Judgement of this world now shall the Prince of this world be cast out and now will I convince the world of sin of righteousnesse and of Judgement which day of Judgment
earth I have finished the work which thou gavest me to do for I have raised the dead and cleansed the Lepers and now O Father glorifie thou me and to whom was Christ a stranger but to the other nine for though he had healed them yet he was not manifested in them as an eye to enlighten them whereby to see themselves healed so that there was but one to give thanks for the cleansing of ten and this one was Christ giving thanks to the Father for accepting of him for their cleansing who as yet was a stranger unto them the manifestation of the spirit not yet being given them for which all men come unto him as 't is written Ten men shall take hold out of all languages of the Nations of one man even of the skirt of him that is a Jew saying We will go with you for we have heard that God is with you and look to me all ye to the ends of the earth and be ye saved saith Christ Article 22. That Baptism is of no necessity nor use Answer That that Baptism which is necessary to salvation is of necessity to be used but Water-Baptism was but the Baptism of John and was to end with John being as it was fulfilled by Christ that so Christs own Baptism might take place which was by Fire and the Holy Ghost and of this Baptism there is great necessity because without it no man can be saved Article 23. That there is no place in the whole Word of God that saith there is no Redemption from hell Answer That from that hell which the Scripture speaketh of there is Redemption so saith David Thou wilt not leave my soul in hell and David while he lived was for somtime in it shut up could not come forth the wrath of God lay so hard upon him in his not seeing the pardon of his sins which is hell to all made sensible of it and from which hell there is redemption else what is man redeemed from if not from death and hell which the Scripture saith shall be destroyed and a man must first be in it before he can be redeemed from it but if there be any Scripture in the whole Bible that saith out of hell there is no redemption let it be but by any produced and I shall believe it till then give me leave to believe what I know Article 24. That hell torments are not for ever and the Scripture warrant it Answer That if hell shall have an end as the Scripture saith then needs must hell torments and hell according to Scripture and mens experience is the not injoyment of Gods love and favour and the torments is ignorance of God terror of conscience sorrow of heart trouble of mind being discontented and unsatisfied in his condition all which are hell torments taking place in man for a time until Christ hath overcome them and chased them away by placing in their rooms the joyes of heaven as 't is written Sorrow sighing and mourning may continue for a night but joy comes in the morning and then sorrow and sighing shall all fly away and be no more seen Article 25. That Jesus Christ is not in heaven above Answer That Jesus Christ is the fulness of God and this fulness cannot be subscribed limited or confined to any one place or â—erson locally for it fills heaven and earth and all things therein of its fulness that the heaven of heavens cannot contain him but he is ascended far above all heavens into God himselfe that he might fill all things with himselfe and therein containe all things in himselfe of high and low of things in heaven and of things on earth even in him that in all things he might have the preheminence as one God over all through all and in all therefore to honour Christ with a heaven this is the highest heaven and the greatest honour that can be given to him all which I know him both to be and to have by the witness of the Spirit with the Scripture and my own experience and he that honours not Christ with this heaven he honours him with none at all but dethrones him of his Throne and detains from his glory and such a one as this denies Christ to be in heaven A POSTSCRIPT by friends to comfort the Author of this work in his present Troubles by R. W. L. T Was bravely ventured what three to one And he to keep the field till all were gone But some few men with Swords and Generals Justices of the Peace and men with mauls Consulting the Black-guard their Snakie Den A lodge from whence that cruel Serpenten Spirit of Persecution doth arise Again as 't was in the old Marian daies Else what means it in this our weekly newes From all quarters such dolours to infuse Into our ears which makes us surely think Cruelty shall enter and Justice wink A while to give this bloody Serpent string That so they easie may pluck out his sting From Esam Colchester and this of Kent Tells the Whore rides as though the Skies she 'd rent With her myst'rious fornications gain As though o're the whole world she meant to raign Her Seas nought but mire and dirt cast up To make all drink her filthy wrathful cup Her Merchants roaring bring all to their ways As French sometime Felt-maker in the Mays Rosewell from West to East did rage about 'gainst State when Love by 's sin was rooted out But when thou at Oxford and Glocester try'd Truth then advanced Justice on thy side And quail'd the haughtinesse of Chim'rims pride Whose malice 't was at first to have thee dide In crimson blood and so keep up their trade For which again thou 'rt now a Pris'ner made Go on brave heart let thine enemies know God will them in his fi'ry Oven throw And there perhaps make them his truth Keep Lent for sins or break them on th 〈…〉 FINIS Coll. 2. 2. Chap 1. 27. Tim: 2 Rev. 12 7 8 9 * For the word Chimmerims read Bezaes Translation Zephany 1. 4. Hosea 10. 5. 2 Kings 23. 5. with notes on the Margent As they were at Oxford Worcester Glocester and elsewhere Luke 22. 70. 23. 3. Luke 11. 53. 54. John 16. 2â— 1 Pet. 2. 22 2 Cor 5. 21 Isa 53 1 Cor 12. Ephes 5. 34 Jude 9 1 John 3. 8 Isa 53 6 1 Pet 2 24. Redemption from hell John 10 14 Hosea 13 9â— Heb 4. 10. Luke 17. 10. Iob 35 6. 7 8. Gallat 3. 10. Psa. 89. 13. 14 15 Rom 11 32 Rom. 19. 21. John 1â— 11 Isa 53. 1 Gall 4 4 5 Micah 7 19 Jer. 31 34. Hebâ— 10 5 Joh. 10 17 18 1 Pet 2 24 John 3 18 Isaiah 53 8. 〈…〉 h 42 6 7 Râ—v. 1. 17. 18 â—â—aiah 26. 19. Iohn 12. 32. Revel. 1. 6. Ier. 50. 5 Heb. 12 last 1 Cor. 3. 13. Isaiah 4 4. Iude 23 Ier 7. 31. 32. 1 Cor. 3. 〈…〉 Isaiah 27 4.