A blow at the serpent; or a gentle answer from Madiston prison to appease wrath advancing it self against truth and peace at Rochester. Together with the work of four daies disputes, in the Cathedral of Rochester, in the Countie of Kent, betweene several ministers, and Richard Coppin, preacher there, to whom very many people frequentlie came to hear, and much rejoyced at the way of truth and peace he preached, at the same whereof the ministers in those parts began to ring in their pulpits, saying, this man blasphemeth, ... Whereupon arose the disputes, at which were some magistrates, some officers, and souldiers, peaceable and well-minded, and very many people from all parts adjacent, before whom the truth was confirm'd and maintained. The whole matter written by the hearers, on both sides. Published for the confirmation and comfort of all such as receive the truth in the love of it. By Richard Coppin, now in Maidston Prison for the witness of Jesus. Twenty five articles since brought against him by the ministers, as blasphemie, and his answers to them, how he was

DISPUTE. I. Between Walter Rosewell, then a Preacher at Chatham, and Richard Coppin, then Preacher in the Cathedral of Ro∣chester, being on Munday, the third day of December, 1655.

THe people being come together into the Ca∣thedral, Richard Coppin began in prayer, af∣ter which, the Mayor of the City, and Cap∣tain 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 a∣gainst, 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 Ma∣gistrates 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 bu∣sinesse 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 be∣lieve that Jesus Christ was a sinner, and that the Humane Na∣ture of Christ was polluted with sin, he is a Blasphemer of Christ, a Perverter of Scripture, and a venter of damnable er∣rors.

Coppin.

Sir, you have here laid down a Proposition, the af∣firmation 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 * 1.1 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 no∣thing against me, and therefore you urge these things, endea∣vouring 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, * 1.2 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 ac∣cording 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 pro∣ceeded * 1.3 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 * 1.4 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 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 * 1.5 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; in∣deed, he was made a Sin Offering for sin, the Scripture saith. But Mr. Mayor, and Captain Smith, you may plainlie see how his ar∣gument 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.

'Tis 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 up∣on him, and reckoned to him, to be no longer ours, but his, that * 1.6 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 bo∣dy 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 no••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 'tis written, We are mem∣bers of his bodie, of his flesh, and of his bones; and so Christ * 1.7 in his bodie of flesh, as part of ours, did bear our sins and infir∣mities, 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 de∣spised 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 er∣rors.

Coppin.

And 'tis 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. * 1.8

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 pol∣luted 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 'tis written, For this purpose was the Son of God manifest, that he might destroy the works of * 1.9 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 Blasphe∣mer of Christ; but you, by saying the nature of Christ was pollu∣ted with sin, have d••ne so: ergo.

Coppin.

I have denied your minor, which you cannot prove, and do des••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 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 Blas∣phemer 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, what∣soever 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 acknow∣ledge 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 sepa∣rated from the bodie: Secondly, when Christ shall come generallie at the last day, when the whole world of Rebrobates 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 Redemp∣tion.

Rosewell.

Mat 25. The blessed shall go into everlasting life, and the wicked into everlasting fire, prepared for the Devil and * 1.10 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; there∣fore if you have any Scripture to prove that there is no Re∣demption out of hell, as you have often made the people be∣lieve there is not, produce it now, or else friends never believe him, nor any of your Teachers more when they tell you so, ex∣cept 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 Redemp∣tion.

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, nei∣thor 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 ever∣lasting

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 con∣ditions did last but for a time, for we read, that God did after∣wards make a new Covenant with us, that should never be ended. So in like manner the Priesthood of Aaron and ••is Sons was call'd an everlasting Priesthood, and yet that had a•• end, and was changed into the Priesthood of Christ, that abideth for ever and ever, and we are said to be changed from one e∣verlasting to another everlasting, which shews there are more everlastings then one, so that one everlasting is but the time du∣ring, 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 what∣soever 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 * 1.11 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, * 1.12 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 o∣peneth 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 * 1.13 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 * 1.14 man can do for or against himself, cannot further nor hinder his salvation by Christ, for Christ will have nothing to joyn with him to save a man, neither shall any thing be able to keep us from him, but though for a time man hath destroy∣ed himself, yet in God is his help; and this doth not thereby give any toleration to sin, for though their good works brings them not to heaven, yet they are profitable unto men * 1.15 as they are, and their bad works unprofitable; but the love of God in Christ Jesus manifested to them, keeps and constrains them from that which is evil.

Rosewell.

I am glad this Auditorie doth see sufficiently the car∣riage of this man in this thing, you may take notice he hath been be∣fore five several Judges of Assizes already.

Coppin.

Then I have been like to my Elder Brother Jesus Christ, who said, that as he was, so should we be brought before Judges and Rulers for his Names sake, and yet I shall, while I may, still continue in speaking and writing, to testifie to the world what the Lord for their sakes hath made known in me for truth.

Rosewell.

Those things you call truths of God, are nothing else but the lies of the devil, and if Mr. Mayor, and the rest think fit, I shall proceed no further, but conclude, for I could imploy my time far better in my Study; and I shall meet with you in my Cate∣chisical Exercises, which I intend to begin next Saturday, and Mr. Mayor, and the rest, and Souldiers, I shall present to you seve∣ral Catechismes to keep you from those damnable errors.

Coppin.

Have you been a Teacher of your people so long, and now do you begin to Catechize them, it seems your design is to keep them still in ignorance, to have them alwayes learn∣ing, but never come to the knowledge of the truth; and truly you that have been his hearers all this while, it hath been to lit∣tle purpose, that now you must turn back to be Catechized at last. Well Sir, if you have any more, go on.

Rosewell.

Yes, I have many things against you, but time will be but lost here to discover them with you, yet take one thing more.

CHAP. III. Christ at the left hand of God, bearing sin, shun the curse and con∣demnation for all men, what the right and left hand is, also the Sheep and the Goats, that the way to the right hand is by the left, and how.

ROsewell.

He that will perswade the people to believe that Jesus Christ is a sinful Goat, to whom God will say, Go ye cursed, he is a perverter of Scripture, a venter of damnable er∣rors, but you do; ergo

Coppin.

Let me ask you one question, the Goats that are spoken of, Are they believers? Or are they unbelievers? Or are they part of both?

Rosewell.

The Goats on the left hand are unbelievers, and the Sheep on the right hand Believers.

Coppin.

It is also necessarie for you to shew, what is to be understood by the right and left hand of God, and then we shall know the better how the Sheep and Goats are there, and when, for in this there is an Allegorie, which if you know not, I will tell you.

Captain Smith.

Mr. Coppin, It is referred to you, to declare your judgment upon it.

Coppin.

I will: There is mention made of a right and left hand of God in Scripture, the sheep and the goats, Believers and Unbelievers, they on the right hand are the sheep blessed, and they on the left hand are the goats cursed; but to understand this,

the left hand of God where the Goats are cursed, is the Law, and the right hand of God where the Sheep are blessed, is the * 1.16 Gospel; the left hand of God is also his wrath, and the right hand is his love, and he saith to those on the left hand, as un∣der wrath, manifested by the Law, Go ye cursed, for ye be∣lieve not, and are damned; and he saith to those on his right hand, as under love, Joy and peace manifested by the Gospel, come ye blessed, for you believe, and are saved.

Now all men for a time, before they believe and are regene∣rated, are at the left hand of God under the Law cursed, For he that breaks but one Commandment is guilty of all, and all have sinned; and God hath concluded all men undersin, and unbelief, that he might have mercie upon all: Now all men * 1.17 being so under the curse, and under the Law, at the left hand of God, cannot be said to come from thence to the right hand, to receive the blessing and mercie, but by his stretching forth his right hand to take them from his left, as 'tis written, All the day long have I stretched forth my arm to a disobedient, re∣bellious, and gainsaying people. Now what is this Arm of God, * 1.18 but the Lord Jesus Christ, freelie and in love held forth by the Father to the worst of sinners, and that would not receive him, For he came to his own, and his own received him not; therefore saith the Prophet Isaiah, Who hath believed our re∣port? * 1.19 and to whom is the Arm of the Lord revealed? even to sinners, and them that were out of the way, to them is Jesus Christ manifested for the knowledge of those things.

And according to this did Jesus Christ come and put himself under the Law, and under the curse, at the left hand of God, to receive the wrath and the curse due to us, and all this he did for us, to bring us to the right hand of God, that we might receive the forgivenesse of sins through him and so be blessed for evermore in him, for whatsoever we were, Christ made * 1.20 himself the same, and all to redeem poor man from the curse he lay under: Was man under the Law? so was Christ: Was man accursed for sin? so was Christ: In Leviticus 16. 21. you may read there of a Scape Goat, on which Aaron laid both his hands, and confest over him all the sins of the people, and all their transgressions, laying them on the head of the live

Goat, and the Goat was to carrie them away into the Wilder∣nesse, into a Land not inhabited, from whence they should appear no more.

Now this live Goat was a livelie tipe of Jesus Christ, who was to carrie away our sins, and was he indeed under that tipe that did carrie the sins of all the people, as in Isa. 53. 6. We all like sheep have gone astray, and the Lord hath laid upon him the iniquities of us all; and he hath carried them away into the Wildernesse and lost them, buried them in the grave, cast * 1.21 them behind him, drowned them in the Sea of forgetfulnesse, never to be remembred any more: So that all people were cursed, and at the left hand of God bearing their own sins, till Jesus Christ did go there himself to redeem them from thence, by taking the curse on him, and bearing their sins for them, and so sets them at libertie from under the curse and wrath due by the Law, he being both God and man fitted for the purpose, * 1.22 having power to lay down his life, and to 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 * 1.23 in his bodie on the Tree.

And friends, I call you all friends, though enemies, and bre∣thren, 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 Redeem∣er 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 * 1.24 that the best of us all are in a prison, in the state of condemna∣tion, 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 with∣out him, and so deliver us and himselfe together as one man, ac∣cording to those Scriptures, he was himselfe taken from prison, * 1.25 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 * 1.26 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. * 1.27

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 * 1.28 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 * 1.29 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.

Notes

• * 1.1

  Luke 22. 70. 23. 3.
• * 1.2

  Luke 11. 53. 54.
• * 1.3

  John 16. 2••.
• * 1.4

  1 Pet. 2. 22
• * 1.5

  2 Cor: 5. 21:
• * 1.6

  Isa: 53:
• * 1.7

  1 Cor: 12. Ephes: 5. 34:
• * 1.8

  Jude 9:
• * 1.9

  1 John 3. 8: Isa 53: 6: 1 Pet: 2: 24.
• * 1.10

  Redemption from hell.
• * 1.11

  John 10: 14
• * 1.12

  Hosea 13: 9••
• * 1.13

  Heb: 4. 10.
• * 1.14

  Luke 17. 10.
• * 1.15

  Iob 35▪ 6. 7, 8.
• * 1.16

  Gallat. 3. 10. Psa. 89. 13. 14, 15:
• * 1.17

  Rom: 11: 32:
• * 1.18

  Rom. 19. 21.
• * 1.19

  John 1•• 11: Isa: 53. 1:
• * 1.20

  Gall: 4: 4: 5:
• * 1.21

  Micah 7: 19: Jer. 31: 34.
• * 1.22

  Heb•• 10: 5: Joh. 10: 17: 18
• * 1.23

  1 Pet: 2: 24:
• * 1.24

  John 3: 18:
• * 1.25

  Isaiah 53 8.
• * 1.26

  〈…〉〈…〉h 42: 6: 7
• * 1.27

  R••v. 1. 17. 18
• * 1.28

  ••••aiah 26. 19.
• * 1.29

  Iohn 12. 32.