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. IV. Began by William Sanbroke Minister, and carried on by Walter Rosewell Minister, against Richard Coppin, in the Cathedral of the City of Rochester, in the County of Kent, Decem∣ber 13.

CHAP. XIV. What is a Gospel Message, and what is not, that damnation to man∣kind is not eternal, how the Gospel is preached to every creature, by whom, and when.

SAnbroke.

You know the businesse of this time is to state a que∣stion, about the great businesse of Salvation, and Damnation, and I shall fall briefly do the businesse in hand.

Question.

Whether such persons, meaning the Priests, and namely such of them as tell people of damnation, be evil spirits or no, as you did hint the last day; I shall now give you the History of this Que∣stion: It is a rule in the Schools, that when any one will begin a que∣stion, that it is necessary they do first dive into the original and bottom of such a question, to see whether it runs, and to what it tends; but this is a question I did never know till these times of ours, in this

later Ages, in which we have shuffled our selves out of a Church-form, Episcopacy to Presbytery, from thence to Independency, from Inde∣pendency to Anabaptisme, from Anabaptisme to Seeking, from Seeking to Ʋniversal Liberty, and so we have lost our selves we know not where: 1. We will see what is meant by Damnation, and that is in the Word, signified to be either temporal or eternal: 2. What is the evil spirit, and that is in opposition to the good spirit, that is the devil: 3. Consider the persons which he doth say are evil, and they are the Priests; now this word Priests was put into the Original Copy, those are the Ministers of the Gospel lawfully called by God and men, and setled, by laying on of hands, and the Spirit, into a Congregation. Now that Proposition that doth affirm, that the Ministers which do tell people of damnation are evil spirits, he must of necessity be a Blasphemer; That Proposition that doth say Christ is an evil spirit, that is blasphemy, ergo: For Christ did preach this Doctrine, He that believes shall be saved, he that believes not, shall be damn∣ed.

Coppin.

Your question is far fetcht, and to little purpose, and I shall answer you thus, That those Ministers that do preach the Doctrine of Damnation, telling people they are eternallie damned, are no Gospel Ministers, and do preach from an evil Spirit; but Christ did not preach this Doctrine of Eternal Dam∣nation to any, for he did preach salvation to all men, and the * 1.1 acceptable year of the Lord, For he came not to condemn the world, but that the world through him might be saved.

Sanbroke.

Mat. 23. 14. Woe to you Scribes and Pharisees, Hy∣pocrites, how will you escape the damnation of hell, and therefore you shall receive the greater damnation.

Coppin.

Christ was then a fulfilling the Law, which the Scribes and Pharisees did exercise upon the people, as a burthen too heavie for them to bear, for which several woes of damnation * 1.2 were pronounced against them, and to be fulfilled upon them in that generation; and Christ speaks not of eternal damnation, but of degrees of damnation, as of greater, and lesser, that should come upon them for their hypocrisie among the people, and their not believing the glad tidings of the Gospel of the Kingdom of God, which Christ told them was to be revealed in them, and which would suddainlie come unto them, yea

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them in that generation to whom damnation was then threaten∣ed; and they hearing of this, demanded of Christ the time when * 1.3 the Kingdome of God should come, for which they then waited and hoped for, and Christ answer'd and said, The Kingdom of God comes not with observations, neither shall they say lo here, or lo there, * 1.4 for behold the Kingdome of God is within you, yea, within you Scribes and Pharisees, though you shut it up against your selves, and others, which many people also now do, for which their judg∣ment of long time lingereth not, and their damnation slumbereth not, * 1.5 but is so much the sooner, and the greater unto them.

And therefore that forenamed place you quoted, to prove the Doctrine of Damnation, cannot be meant of eternal Damnation, since he tells them, The Kingdome of God is within them: And this, saith he, is life eternal, to know God, the true God, and Jesus * 1.6 Christ whom he hath sent; therefore how doth this prove your Proposition, you say, they were finallie damned, and yet Christ tells them, the Kingdome of God was within them.

Sanbroke.

Were they Believers, or Ʋnbelievers?

Coppin.

They were then Unbelievers, not knowing the King∣dome of God to be within them, and therefore did oppose it, but your Schools will never teach you this lesson of knowing Christ within you, which will confound all the wisdome and * 1.7 knowledge you there learn, for in the School of men you learn the things of men, but in the Schools of Christ the things of Christ; and you shall never learn this mysterie of Christ in you, * 1.8 till you become Christs Scholar.

Sanbroke.

How long doth this Damnation last on them?

Coppin.

So long as they do continue unbelievers? * 1.9

Sanbroke.

You do not understand the Text.

Coppin.

You will never say that I, or any man else, do under∣stand in, but your selves, unlesse they would understand it in your sense, for you would have people learn no farther then you teach them, but God will destroy all the teachings of men.

Sanbroke.

But if Christ did give his Ministers a Commission to preach Damnation, then it is good and sound Doctrine so to do, and they are not evil Spirits which do it, as you do say.

Coppin.

But Christ did not give any such Commission to any

of his Ministers that he sent forth to preach the Gospel, to preach Damnation, neither did they do it, nor did I say so by them, but by those that run, and were not sent by him, of which I also * 1.10 said somthing to this purpose in a book of mine, called, Truths Testimony, from whence I suppose you had those words, but pro∣duce but the book, and I will warrant you there is an answer to it, sufficient to prove it.

Sanbroke.

Indeed I had one of the books, but I burnt it, but to the Proposition, Christ bids his Ministers preach the Gospel to every creature, He that believes shall be saved, and he that believes not shall be damned.

Coppin.

But pray mark you, Christ doth bid his Discipies go into all the world, and preach the Gospel to everie creature, which is life and salvation to all by Christ, and not damnation to any, but salvation to everie creature, and he that believes not this Doctrine, hath damnation in himself alreadie; and this Gospel was to be preached after Christ was risen from the dead, and had compleatlie fulfilled the Law, which before did condemn them: * 1.11 Now, saith he, Go preach that Gospel of peace, and of reconci∣liation to to everie creature in the world, that God is in me, recon∣ciling * 1.12 them all to himself, for now am I risen to be the life and light of all men, and you are not to preach death and damnati∣on, but that I am come, who is their life and salvation; and this is their condemnation, that I am come, saith Christ, and they be∣lieve it not, or that this Gospel is preached, and men receive it not.

And now do I question whether some of you have received this Gospel Commission from Christ yet or no, and do preach the same Gospel, for the same end, after the same manner as they did, for he bids his Disciples preach the Gospel, which will save * 1.13 men, and you preach the Law, which will condemn men; their salvation by Christ without works, and you damnation without works, they preach it to everie creature, and freelie, and you preach it but to some, and for hire, and so instead of preaching unitie, peace, and love amongst men, you preach division, wrath, and eternal damnation, which is no Gospel message, and such are * 1.14 in no Gospel way, have no Gospel Ministerie committed unto them, and therefore no Commission from Christ to preach.

Rosewell.

If the Gospel be to be Preached to every creature, then it must be Preached to stocks and stones, for they are creatures.

Coppin.

Such things are not capable of hearing and receiving the sound thereof, but to every man, to every rationall creature, the Gospel was to be Preached, and is Preached, and the sound thereof hath been heard amongst them, to all the ends of the * 1.15 earth.

Sanbroke.

The time shall come, that the Gospel shall be Preached to all men, and they shall all heare of this Gospel.

Coppin.

But when shall they have it Preached say you, I say 'tis Preached to all the world already.

Sanbroke.

I deny it.

Coppin.

I prove it, Col. 1. 6. The Gospel which we Preach, saith the Apostle, is the same which is come unto you, as it is in all the world, and, saith he, be not removed away from the hope of the Gospel * 1.16 which you have heard, and which was Preached to every creature in the world, which is under Heaven, whereof I Paul am made a Mini∣ster; yea, of that Gospel which was Preached, and which is Preached, which is Christ in you the hope of Glory, Christ * 1.17 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 * 1.18 Christ who is himself the Gospel, and the Gospel-Preacher, is the same yesterday, to day, and for ever; and upon this Sanbroke gave * 1.19 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 Bro∣ther, 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 peo∣ple 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 Scrip∣ture, from the beginning to the end, there are some said to be be∣loved 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 peo∣ple which come not far short of this man, namely, the maintainers of Ʋniversal Redemption, for if all be redeemed by Christ, undoubt∣edly 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 be∣lieve 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 per∣vert 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 re∣vilings, * 1.20 and the calling of truth blasphemie doth proceed, in Rev. 17. 3. You shall read there of a woman siting upon a Scar∣let-coloured Beast, full of the names of Blasphemie; this wo∣man, 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 di∣visions, 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 * 1.21 hear you him, said they, and so he was put to death as a Blasphe∣mer and Deluder of the people, though in his mouth was found no guile; but because by his Doctrine the people were drawn a∣way 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 instrumen••s of their suf∣ferings, 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 what I have spoken or acted at any time against this present Government, but I shall prove that he hath, for he that shall oppose, contend a∣gainst, * 1.22 or speak evil of any Law, or thing contained in this pre∣sent Government, he is an enemie to it, but this man Mr. Rose∣well doth contend against, speak evil of, and stand in opposition to that freedome and libertie of the people, in the exercise of their Religion towards God, which this present Government doth allow them, therefore is he an enemie to the present Go∣vernment, which I prove; for the Lord Protector in his Instru∣ment of Government, signed by him in the Year fifty three, doth declare, That all persons professing Faith in God by Jesus Christ, though they differ in judgement from the Doctrine, Worship, or Disci∣pline publikely held forth, shall not be restrained from, but protect∣ed in the exercise of their Faith, and practise of their Religion, so far as it extends not to Popery and Prelacy, nor to the disturbance of the Publike Peace, nor licentious practises: To all which your judgment have extended, and therefore this libertie do you op∣pose, and speak evil of, as the people all may witnesse.

CHAP. XVI. The return of all men home to God by Christ, the broad and narrow way, and who finds it; that the Doctrine of Gods love in saving all men, is the only means to keep men from sin.

AGain, whereas you did declare, that this Doctrine of the love of God to all men, did give way to licentiousnesse and wickednesse, I denie, and this I have before sufficientlie clear∣ed to you in these Disputes, that it is the onlie means to keep them from sin, and this was that which Christ did command his Disci∣ples to declare to all the world for that end, even Gods eternal love in Christ to poor sinners, as the way and means that God had appointed to bring home to him all that were banished from him, according as 'tis written, 2 Sam. 14. 14. For we must needs die, and are as water spilt upon the ground, which cannot be ga∣thered up again, neither doth God respect any person, yet doth he devise means that his banished be not expel'd from him; and this way and means is the Lord Jesus, who was set up from ever∣lasting, to be the way, the truth, and the light, yea, a witnesse, * 1.23 a Leader and a Commander to all people, that when we were enemies to him by wicked works, and so dead in sins and trespas∣ses, yet then did God in his Son reconcile us all to himself, and made us accepted in the beloved Jesus, that as there was a broad way in which all men did fall from God, and did become stran∣gers * 1.24 to God, so there is also a narrow way, and a living way, even Christ himself, in which all men shall come to God again, and indeed there is but few, a verie small number that can finde this way, nay, so few, that it is but onlie one, and that is God in Christ, who is himself, as a Son, the way to himself, as the Fa∣ther, which none can know or find, but himself, for so it is writ∣ten, That no man knows the Son, but the Father, nor no man knows * 1.25 the Father but the Son, and he to whom the Son shall reveal him; and so there is but onlie one, even Christ in all men, that is the way for all men to come to God by. You read of ten Lepers that were cleansed, and but one which did returne to give glo∣rie * 1.26 to God, then said Christ, Where are the other nine? Now

they were all cleansed, and but one that saw it, and he glorified God, and that one was Christ in him that did see it, that gave glorie to God for him, and all the rest that were cleansed, and so there is none but Jesus Christ that can glorifie God in all, or that can trulie pray and give thanks to God for all, for he onlie is accepted of the Father, and all men, as one in him, are accepted of the Father with him, for he that sancti∣fieth, and they who are sanctified, are all of one, for which cause he is not ashamed to call them Brethren, and that he * 1.27 might gather together in one all things in Christ, of things in heaven, and things on earth; even in him, and I in them, and thou in me (saith Christ) that we all may be made perfect in * 1.28 one.

Rosewell.

Captain Smith, will you let him go on any further.

Captain Smith.

We cannot deny him, he will claime a promise for it.

Coppin.

Hear I beseech you, for I am now declaring the ga∣thering together of all men in Christ to be by him brought home to the Father, and therefore mark what the Scripture saith, I will, saith Christ, seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, * 1.29 and will strengthen that which was sick, and so bring them health and cure, and I will cure them, and will cause their capti∣vity * 1.30 to return, and will build them up as at the first, and so cleanse them from all iniquitie.

Now that all men sined, fell, and were lost in Adam, none will denie, because the Scripture saith it; but that all men that sined, and were lost in Adam, shall again be redeemed and made righ∣teous by Christ, that you call blasphemie, though proved by * 1.31 the same Scripture and let the people judg who perverts Scrip∣ture of us two; Christ tells you, he came to seek and to save that which was lost, then as in Adam all die, even so in Christ * 1.32 shall all be made alive, yea, the same all that were lost in the one, are found in the other; and the Lord Jesus did declare him∣selfe to all men for this purpose, and did pray for them which were enemies to him, and had imbrued their hands in his blood, Father forgive them they know not what they do, and my little children, saith John, these things I write unto you,

that you sin not; and if any man sin, we have an Advocate with * 1.33 the Father, Jesus Christ the righteous, who is a Propitiation for our sins, and not for ours only, but for the sins of the whole world; and this, saith Paul, is good and acceptable to God the Father, who will have all men to be saved, and come to the knowledge of the truth, * 1.34 woe, but will God have all men saved, and will he save all that was lost? woe, but man will not have it so, for he would have but some of them saved, though the Lord saith, he will have all; and now for shame say no more, that Coppin onlie will have all men saved, but say also that the Lord will have all men saved, since the Scripture is so clear for it; and then Lord who hath re∣sisted thy will, Lord let thy will be done, for of thee, and through thee, and to thee, are all things.

Rosewell.

He saith all men shall be saved, but doth not know when.

Coppin.

I say in due time it shall be manifest to all, for there is but the want of faith in men to believe it, which is the substance of things hoped for, and the evidence of things not seen, by which all men are assured, and draw nigh unto God, which in due time shall be manifest to all men. * 1.35

Now if this Spirit of Faith, and faithfull Witness, the Lord Jesus, thus manifest in men for the salvation of their soules, will not keep men from licentiousness, there is nothing will, for which seriously consider the Apostles words, in Titus 2. 11. We were wicked and sinfull, saith he, as well as others, but when the grace of God, which bringeth salvation to all men, had appeared to us, teaching us, that denying all ungodliness, and worldly lusts, we should live soberly and righteously in this present world, speaking evill of no man, for we our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envie, and hating one another as well as others, but after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness, which we have done, but according to his mercie he saved us, how, why by the washing of regeneration and renewing of the holy Ghost, and so * 1.36 saith Peter, see that you lay aside all malice, guile, and hipocrisies and envyings, and evill speakings, and as new born babes desire th•• sincere milk of the Word, that you may grow thereby, if so be you hav•• * 1.37 tasted that the Lord is gracions.

CHAP. XVII. The complaint of Ministers to Magistrates, against those that Preach without Orders from the Ʋniversitie, the dutie of Magistrates not to forbid any, but to reprove such complainers.

AGaine, you say, you would have men learn and study the Scriptures, but not to Preach of them, but sure that is for feare your trade of Preaching should goe downe, and you to keep it up, will cry out to the Magistrates, to forbid and suppress all that declare any thing of the love of God to their soules, and have not the like Orders from the Universities as you have, concerning which, read Numbers 11. there was Moses a Magistrate of the Lord, and the Lord commanded him to gather unto him seventy of the men of Israell, to assist him in the work of the Lord, and to bring them up to the Tabernacle where they should receive the Spirit, and to prophesie. Now there were two men which did not come up to the Tabernacle as the rest did, but tarried behind in the Camp, and there received the Spirit, and Prophesied, where∣of * 1.38 complaint was made to Moses of them saying, Eldad and Medad doe Prophesie, in the Camp, my Lord Moses forbid them; why, saith Moses, enviest thou, for my sake, I would all the Lords people were Prophets, and that he would powre his Spirit upon them, though they came not up to the Tabernacle, yet having the Spirit, let them prophesie.

So now if any man do declare any thing of God, which hath not been at the Universitie, woe, he is immediatelie cried out a∣gainst to the Magistrate as a blasphemer, to be forbidden, but God is not tied to place nor persons, nor learning, it is not your your Schools will make you Ministers of the Gospel, no, it is the Spirit of the Lord that doth make a Minister of the Gospel, and it was the Spirit that made Christ a Minister, for, saith he, the Spirit of the Lord is upon me, therefore will I preach glad ty∣dings of the Gospel, and as everie man hath received the Spirit, * 1.39 so let them administer without any forbiding.

Now you Magistrates, you are set up for the punishment of evill doers, and for the praise of them that doe well, but are you

like that godly man Moses, a Magistrate of the Lords, to discern the good which is to be praised, and the evill which is to be punished, and so to doe justice and righteousness, to countenance Godliness, if you were, you would fordid none to Preach that speaks their experience of the things of God, but would in∣courage all men; and wish all the Lords people were Prophets, and that he would powre his Spirit upon them, and so like Moses, reprove any that would have them forbid, and then you would appear to be Magistrates of the Lord, as Moses was, and to doe the worke of God as Moses did, for which the Lord instruct▪ you all.

CHAP. XVIII. A childs condition is Christs Kingdome, their coming to him, his hand laid on them, they blessed by him, of his arm to all men, and when.

AGaine, there is one thing more, which you have said, and that I must open, That is; you say that thousands of Children are now in hell for their originall sin, which is a trouble to many people to heare such things asserted, therefore what the Lord may discover to me at this time concerning this thing, that will I declare to you; That when the Lord Jesus would declare unto his disciples, who were subjects fit for the Kingdome of God, he takes a little child in his armes, and sets him in the midst of them, saying, except you become, as this child, you cannot enter into the Kingdome of Heaven, that is, to become a child in the knowledg of things below Christ, to know no more sin nor divell then a child doth, and to be as meek and as humble, as inno∣cent and as harmlesse as a child is, now Christ tells them, they must be borne againe into a childs condition, that is, to be little. even as nothing in their owne wisdome, and not to know themselves, able to act themselves forth in any thing; neither in thought, word, or deed, but in all things to be acted by another, even God, and this Spirituall birth, Nicodemus, a Ruler among the Jewes, was ignorant of▪ saying unto Christ, How can a man be borne when he is old, can he enter the second * 1.40

time into his Mothers womb, and be born, no, saith Christ, not so, but except you be borne of the Spirit, of Regeneration, and the new birth and so become as a little child to know no evill, sin, nor divell, nor any thing of selfe wisdome, knowledge, or righteousness which he was concieved in by that Mother, the flesh, or carnall mind, but to be as one dead in all old things borne * 1.41 by that Mother, and liveing againe in a new life, to behold all things made new in him, and Christ knew that a little child was the fitest subject he could compare a soule unto, whereby he might know himselfe a subject fit for the Kingdome of God, free from all sin.

Againe, there were some that brought little children unto Christ, that he should touch them, and his Disciples reproved those that brought them, and Christ said suffer little children to come unto me, and forbid them not, for of such is the Kingdome * 1.42 of God, this Scripture I know is brought by the Ministers to prove the baptizeing of children with water, though I denie it not to them that are free to do it, though here were none of them baptized by Christ, for he baptized not, but his Disciples, and they baptized no children, but onely such persons as would then be * 1.43 under Johns administration of water, which was onely to last Johns time, and then to be made void, and people did thinke then, as some doe now, that unlesse their children did recieve baptisme, they shall not inherit the Kingdome of God, therefore would say, Oh give them that they come for, lest they should die before they had it; Now, saith Christ, who will forbid a little child that he should not inherit the Kingdome of God, I say let such come to me, for of such is the Lords Kingdom, and they come to me as to their Saviour, their Lord, and Master, therefore forbid them not, though they were never baptized with water, for they are subjects already, fited for the Kingdome of God, as a King∣dome of righteousness, meekness, truth and love, having in them no unrighteousness, as pride, lying, and hatred, but they, like Christ, doe know noe sin, being not borne in sin, till they have * 1.44 the knowledg thereof, and oh that all men were become such children, free from all sin, and so receive the Kingdome of God as a little child.

Againe, he took them up in his armes, laid his hands on them,

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and blessed them, and this he did to let the people know that they are the blessed of the Lord, and that they are within the compass of his armes, as being never out, but always lodging in his bosom of goodness, mercy, love and favour, as being heires of his Kingdome.

And of this arme, God saith, all the day long have I stretthed it forth, to a disobedient and gainsaying people, to bring them * 1.45 to this state of a little child, into meekness and love, from sin and rebellion, and when this hand of the Lord shall thus come to be laid on any of you, then shall you be as a weaned child from the brest of your owne haughtie and laughtie Spirit by which you were nursed up into the state of rebellion against God, and of * 1.46 this the Prophet saith, who hath belived our report? and to whom is the arme of the Lord revealed? speaking of Jesus Christ, the arme of God, that took from us all our sins and laid upon him∣selfe, as 'tis written, he hath laid on him the iniquities of us all, and by which arme Daniel when he lay with his face on the * 1.47 ground, was raised up upon the knees and palmes of his hands, and from thence to stand upright upon his feet, and when he knew it was by the hand of the Lord, he stood trembling, that is, all things of himselfe trembled in himselfe, when he stood upright in the Lord.

Now when this hand is laid on you, and doe but touch you the first and second time, which is the first and second coming of * 1.48 Christ in manifestation to the soule, then shall you stand upright in the Lord, and be for none but the Lord, and saith Christ, feare not, for I have the keyes of the house of David, which is Heaven, and I have the keyes of death and of hell, and I can open, and none can shut, and shut, and none can open, therefore feare none of those things which thou shalt suffer, for behold, saith Christ, I know thy works and tribulation, and the divell * 1.49 shall cast some of you into prison, that you may be tryed, and you shall have tribulation for a time, but be thou faithfull unto death, and I will give thee a Crowne of life, therefore feare nor, for I having the keyes, will not suffer you to be shut up any longer then I please, but will break open prisons, and prison doores, saith the Lord, and all this is done by his laying his hand upon us, and blessing of us, therefore henceforth judg charitably

of all men in all conditions; and no more judge any childe to condemnation that knowes no sin nor Devil, but rather this, that the Lords mercy is over all his works, and will lose nothing of his own.

Rosewell.

I desire to have no more to do with this man, you see I hope what his aime and end is in all his discourse: You say we would hide knowledge from the people, but I wish all men did know as much of good as I doe, provided I did know no lesse then I doe; and I have taken a great deal of pains in my private Studies, and publique endeavours, for that knowledge I have, and if I know any easier way, I would spare my paines: You labour to bring all men off from our principles of Religion, therefore know there is many hundreds of able Ministers, and thousands of good Christians, which are furnished with arguments against you, and all the Jesuites in the world, for my part I am not worthy to carry their books after many of them, and I say you are a shame to the world, and the Turks and Papists may laugh at us to see our division in our Church, and I would not have this Auditorie juggled out of their Faith; and if any man hath given any incouragement to such a Blasphemer as this is, let them be humbled for it, and do so no more, and I shall Preach against it to my utmost endea∣vour, for he doth overthrow all Ordinances of Baptisme, and Sacraments, which our Antient Fathers have used, which he saith are not necessarie to salvation since Christ; and so is an e∣nemy to God, Psalme 21. 8. I will end with this, Thine hand shall finde out thy enemies that hate thee, thou shalt make them as a fiery Oven in the time of thine anger, the Lord shall swallow them up in his wrath, and the fire of hell shall devoure them.

CHAP. XIX. Of Baptism, how man is a fiery Oven, of the fire and fuel that is to be burnt, the Oven cleansed, man living in it, and how.

COppin.

That which I declare concerning Baptisme; is that they have no ground from the Lord Jesus Christ, by precept nor example, to baptize with water.

Gaman a Anabaptist.

Let me speak now a word or two, because you deny all Water-Baptisme.

Coppin.

Pray let me make an end with one first, and then if you have any thing to say, speak on, but I say Baptisme with wa∣ter, upon any subject, hath no ground from Christ, whether by example nor command to be used, since the Death of John, be∣ing then fulfil'd by Christ; and yet I denie it to none, whose ten∣der conscience doth desire it, for I am become all to all, that I win them to the truth, as it is in Jesus, through my love to them, and the manifestation of Christ in them.

Rosewell.

Capt. Smith, Pray let's have done.

Robison.

I think you will never have done.

Coppin.

So far as you speak I must answer, and there is one thing more, therefore pray have patience, for I must answer to this Scripture by him hinted in Psalm 21. 8. 9. Thine hand shall finde out all thine enemies, thy right hand shall finde out those that hate thee; thou shalt make them as a fiery Oven in the time of thine anger, the Lord shall swallow them up in his wrath, and the fire shall devoure them: There is no man so wicked, nor so righteous * 1.50 in himself, but the Lord will find him out, and will make him as an Oven, in which he will kindle his fire; to burn up the briers and thorns, to wit, mans sins and iniquities which man is full of, and against which the fire of his anger is revealed, that he may devoure them, but not man, for all mans works shall be burnt, and he himself shall be saved, so as by fire, as it is written, Ja∣cob * 1.51 have I loved, and Esau have I hated, though they tumbled both in one bellie, Jacob is the good, even the spirit; Esau is the

evil, even the flesh, and everie one hath this Jacob and Esau with∣in them for a time; but Esau which is flesh, shall be burnt by Ja∣cob which is the spirit, the flesh shall be destroyed, but the spirit saved, and so saith the Lord, the house of Jacob shall be a fire, * 1.52 and the house of Esau shall be for stubble, and they shall kindle in them, and devoure them, and there shall be nothing left of the house of Esau, for the Lord hath spoken it, and anger is not in me, saith the Lord, against the persons of men, but if they * 1.53 set briers and thorns in my way against me, I will pass through them, and burn them up, by this shall the iniquitie of Jacob be purged, and this shall be the fruit thereof, to take away their sins, that the Lord may dwell therein, and saith the Prophet, I saw the Lord upon his Throne high, and lifted up, and his Train fill'd the Temple, and behold an Angel came with a live coal in his hand, which he had from the Altar, and he laid it on my mouth, and said, * 1.54 Loe this hath touched thy lips, and thine iniquitie is taken away, and thy sin is purged; so God is said to sit in his Temple man-like, a Refiner of silver, to purge away the dross and tyn, and to de∣stroy all together for ever. But while this fire is a kindling in man, * 1.55 so long is man full of the smoak thereof, that he is not able to look into his own Temple, to behold the glory of the Lord, until his indignation be overpast, and so it is written, the Temple was filled with smoak from the glorie of God, and from his power, and no * 1.56 man was able to enter into the Temple, till the seven Plagues of * 1.57 the seven Angels were fulfilled, and then his wrath being over, the fire being quenched, his sins purged, and the Oven (man) being cleansed of all the fuel and the ashes, he shall return into his Ta∣bernacle in peace, he shall visit his habitation, and shall not sin, he * 1.58 shall not be afraid to look into his own heart, but shall possesse himself with joy, and with peace, for all sin and iniquitie shall be done away, and then the Lord alone shall be exalted in his owne Temple man, and man in the Lord, for ever and e∣ver.

Captaine Harrison.

Is there any man without sin? Paul saith; He was compassed with a bodie of sin and death.

Coppin.

The bodie of sin and death was to be destroyed, and he to be without sin, and though Paul was sanctified and justified in the spirituall part or new man, yet he was subject to sin, * 1.59

so far as he was in the flesh, as all men are, which is still waring against the spirit, till the spirit hath overcome it.

Gaman.

Let me speak now, &c.

Coppin.

Let him speak.

Robison.

We cannot stay, I have no patience.

Coppin.

Then the Lord grant you patience, if you have none.

Captaine Smith.

You had better take a day to your selfe, Mr. Gaman.

Gaman.

Well, I see you Priests are all carnal, and your weapons are not spiritual, seeing you cannot deal with this man, therefore go you and your Priests together.

Coppin.

If the Presbyterians Sect have done, then Anabaptists may begin, and take your day also, for though you are one a∣gainst another, yet I see you will both joyne together against me; and this makes good that Scripture, there's Ephraim against Manasseh, and Manasseh against Ephraim, but both against Ju∣dah; yet point your day when you will.

CHAP. XX. The malicious and illegal proceedings of some Ministers and Ma∣gistrates of Kent, against Richard Coppin, in the City of Ro∣chester, with his Commitment to Prison, how, and by whom.

THe Disputes being ended, and the Ministers not relieved, but having suffer'd in their principles, and losing many of their Hearers, they to regaine them againe, have with them∣selves, and some men called Justices of the Peace, Members of their Churches, had several private consultations together, how they might doe to dismisse me from thence of preaching any more to the people, for which, through their false informati∣on, they obtained a Warrant against me from the Committee of Kent, but I was then at London, and having notice of it, did neverthelesse appeare to the Warrant, being willing to an∣swer to any thing that should be laid to my charge, being al∣so

cleare and innocent in my owne spirit, of any thing that I had said or done contrarie to any Law of God or man, and I being in my lodging at Rochester, on the Eve of the Sabbath at night, intending to preach on the morrow, came an Officer of the Souldierie unto me from Captaine Smith, a Captain of the Companie there quartering, that I should come before him, into whose hands the Warrant was committed, and whose Order was by the Warrant, that I must not preach on the morrow, but to continue his Prisoner till Munday, on∣lie I had liberty in the meane time to go to my lodging, but the Sabbath being come on the morrow, and the people as∣sembled together at the Cathedral, according to their former custome, I came amongst them, but a Guard of Souldiers be∣ing set in the Cathedrall, I preached to the people in the Colledge-yard in the Morning, and in the Fields in the After∣noone, untill we were disturbed by the Souldiers, who did but their duty which they were commanded by the authority of the Justices, Major General Kelsie, and others for that County.

On the morrow, being Munday, and twenty fourth of De∣cember, the said Major General Kelsie, John Parker, Charles Bowles, and Richard Watson, as Justices of the Peace for that Countie, also Captaine Harrison, and severall Ministers, (as Informers) met together in the Crowne-Inne of the City of R••chester, where they examined Witnesses, and received what informations they thought fit against me, in my absence, and having before determined amongst themselves what to doe with me, they sent for me to come before them, where Major General Kelsie, told me, that he had received infor∣mation against me upon oath, that I was an enemie to the present Power, and of several Blasphemies that I had deli∣vered in the Cathedrall, to the great dishonour of God, and the seducing of many people, for which cause they sent for me: I answered, that for what might be informed against me, I knew not, but I doe know nothing that I have at any time spoke, to the dishonour of God, or against the present Power, but hath ever beene, and still am more for it, then those that doe accuse me: No, said he, you did, con∣trary

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to our orders Preach yesterday, though you were forbid: I answer, that I know no Law by which they * 1.60 could, as yet forbid me to Preach any thing of God, that I did know, neither should I be silent so long as I had liberty, and my mouth were open; then said he, by what authority doe you come to Preach here? I answer, that I Preach by the same authority, that he himselfe hath pretended to Preach by, which is, by the power of God, and the authority of the present Goverment, and also in this Citie, by the desires of the people, and I Preach not for tythes and yearly maintenance to be setled on me, as the Ministers of England, and of Anti-Christ doth, but in love to the Lord Jesus, and his people, and then the Articles against me being read, which were very many, I defired to know my accusers, and they that had sworne against me, and I to answer to the articles: No, saith Major Generall Kelsie, we shall heare no answer to them at present, and so said all the said Justices, for we shall not judg of the business now, saith they, but what we doe at this time is onelie in order to a triall: I answer, that if they would not heare a answer now, I did not question but whenso∣ever I did answer that by the wisdome and power of God which lived in me, I should be able to cleare my selfe upon them all: No, said the Major Generall, I hope not: I answer, doe you hope not, but if there were in you any true love, you would rather desire that I might, and assist me in it: for (said I) where doe you read in all the Scripture, that ever Christ and his Apostles, or any for them, that did ever persecute any for their judgment, or make use of any outward Law therein, but were themselves persecuted by the false Prophets, and enemies to the truth, and the truth doth * 1.61 always suffer, by those that know it not▪ but said the Major, in the times of the Apostles, there were no godly Magistrates, or Governors, as be now, nor Laws established as we have: I answer∣ed, that there were Magistrates then, for the Apostles said, be subject unto the higher Powers; and there were some that did per∣secute the truth, as well then as now, for they were brought before Rulers and Governors for the truths sake, as now they be, and as Christ saith, they should be for his Names sake. But said the Major, we are not come here to Dispute with you about those things, for you will word it out till to morrow night, if we let

you alone, therefore withdraw the room; then one Major Browne of Chatham-Dook, who never saw me, nor heard me be∣fore in his life, railed against me, and said that I deserved to be hanged, that I was the greatest instrument that ever the Devil had in England: I answer, that an instrument indeed I am, to discover what, and where the Devil is, as an enemie to God, and therefore am I my selfe called Devil, by the Devil; but being commanded to withdraw the roome, I and my friends that were with me went aside into another room by our selves, and after a while came some Officers of the Souldiers with an order from the said Justices, and horses readie provided to carrie me to prison to Maidstone, which was from thence about nine miles, and where I should be from my friends, that none might come to me; and amongst those that they supposed were my enemies, upon which some of my friends then present, went unto the Justices, and of∣fered for my Bail thousands of pounds, and whatsoever should be desired, but no Bail would be taken, whereupon I desired before I went, to speak with them my self, they sent me word if I would come alone I might, of whom I demanded a reason why I was sent to prison without a hearing, and no Bail to be taken, the Major General said, they were not to give me an account, upon which I pleaded the priviledge of the Act of Blasphemie, by which they accused me, and that I was not wayes guiltie of it; I also produced the Instrument of Government, signed by his Highnesse the Lord Protector, how contrarie also to that they had acted against me, whereby it no man professing. Faith in God by Jesus Christ, though differing in judgment from the Doctrine, Worship, and Discipline of other men publikely held forth, yet should not be restrained from, but protected in the exercise of their Faith and practise of their Religion, so as it extended not to Popery and Prelacy, nor to a lice••tious walking, and the disturbance of the Peace, and that all Laws, Acts, and clauses in any Law, Act, or Statute whatsoever, contrary to the foresaid liberty, should be ••ull and void: And now unlesse you can prove me guiltie of the breach of somthing in this Instrume••t of Government, to bring me under those exceptions (to which Instrument I appeal) you have nothing to do with me, and therefore what you in this have done against me, is contrarie to the Law of the present Go∣vernment,

yea all Laws of sound reason, and the Scriptures, but your owne wills, but it is not a prison, nor any thing else that you can doe against me that I feare, knowing my selfe cleare both before God and man, from what any one can justly accuse me of, but this I find, that those that are enemies to the present power, and that hate it, are suffer'd to make use of it, unjustly to persecute those, who to their power are the greatest friends to it, and there is none hath more contended for it, so far as our freedome and liberty in the truth hath been protected by it, then I have done, and for that am I a sufferer under it, though contrary to it.

And you M. Wise of Chatham, that Preach General Redempti∣on, and as your friend Mr. R••sewell said (whom you assist here against me) that if all were redeemed, all must of necessitie be saved, therefore, said he, that your judgment of Generall Re∣demption was as erronious as those of General Salvation, and you to clear your self, as you thought, of that aspersion, did the last Sabbath day before declare in your Sermon, that though you held General Redemption, yet you did believe that not one of a hundred in all England should be saved. Then said the Major General unto me, Do you know who you are before, methinks you should not dare to be so bold in another mans room: I an∣swered, Sir, I do know, for I am in the presence of God and man, where I am not ashamed to speake the truth, and now is my time to speak, being accused for the truth, and Sir, you were once accused your self for Blasphemie, said he, What is that to you if I were, the Law freed me: Said I, I doubt not but that it will me also, when I come to have Law, in the mean time do you do unto others, as you would others should do unto you: Then said the Major to Captain Smith, Take him away, let him not stay here to retort his words upon us: I answered, that what I speak is the truth, and am not ashamed of it, though others may of what they do. And now Gentlemen, I thank you for what you have done, for in this you will bring much glorie to God, and confu∣sion to his enemies, though which way you know not, but I do, and so farewell.

CHAP. XXI. The confidence, joy, and freedome of a Prisoner, for, with, and in the truth; Christ and his Generation owned, denied, imprisoned, judg∣ed, and freed, by whom, and why, of the power, life, and light of truth, most advanced, when most opposed, and how.

ANd now my jorneuy to prison, the same night, was with so much joy, and chearfulness, as ever I had in any thing in my life, I seeing the end with the begining, the last with the first, and the first with the last, even God, which is but according to my principle, and the sum of my doctrine, which I always declare to the world; That if I goe to hell thou art there, if I goe to Heaven thou art there, if I goe to the ends of the earth thou art there also, and thy right hand doth lead me, that is, he is always * 1.62 with me sweetening, and refreshing, making joyfull, pleasant, and delightfull unto me, all times, places, and things, with his presence, for his owne glory and my peace, though with much sorrow to many of my friends, that a prison to me in my cause is a palace, where I sweetly injoy the Lord, my selfe, and my friends, all together in one unconfined Spirit, that in the companie of one I injoy manie, for when I am alone then are all with me, yea you all, in all parts of the world, whose Spirit is my owne, the Spirit life and power of all accompaning of me in the same work it hath done, and is to doe by me, for the perfiting of the Saints for the work of the Ministerie, and for the edifying of the * 1.63 bodie of Christ, till they are all come into the unitie of one spirit, to the knowledg of one God; in which word, Christ saith, I and my Father are one, he works, and I work, saith Christ, and I am not alone, for the Father is with me, and Christ, when he was in prison, yea, when he descended into hell, injoyed the company of his Father with him, which was a Saviour unto him, and forth of a prison doth our Saviour come, Ah poore prisoners that are in prison, and know not that their Saviour is with them, that makes a prison, a prison unto them.

It is written of Christ, that he was taken from prison and; from

judgment, and who shall declare his generation, who can pitie * 1.64 prisoners, but he that hath all pitie, and is prisoner with them, who can shew mercy in judgment, but he that is all mercy, and himselfe under judgment, with those that are judged, this is Christ and his generation, and no pitie, nor mercy is shewed unto them, but by him that is in prison, and in judgment with them, even the Father in Christ, taking pitie of, and shewing mer∣cy to his owne Children, generation after generation; there∣fore a poor despised, rejected, cast out, imprisoned generation * 1.65 to the world, is the generation of Christ, for in him is no form nor comeliness. his visage is more marred then any mans, so is his generation, and who will owne it, and declare to be for it, to manifest this generation, but onelie he that can be with all, that can lay downe his life, and take it up againe, no∣thing of the world, of man, or the nature, in its own outward excellency & glory of righteousness & Religion, will acknowledg it, but make it self a stranger to it, though it be its own flesh, on∣lie a poor despised scattered seed of the same Generation, that hath nothing, nor know nothing, but the Lord to trust upon, * 1.66 that will own it; no, it was that seed that men now seek to kill, flay, and burie, and would not have grow or encrease, that did own them when they were in their blood, and yet they will not own him, because they did not know him, He came to his owne, * 1.67 and his own reteived him not, and why was it? but because he came not to give them a Kingdome of worldlie glorie, riches, and honour, but rather to take it from them, to strip them of all their esteem among men, and to make them denie * 1.68 themselves, the world, and all things therein, to take up his crosse and follow him, but this is a heavie burthen to bear, a wea∣rie step to tread, a narrow path to go, and few there be that find it, this is the burthen that I am made to bear, the steps I am made to tread, and the path I am made to goe, but having alwayes with me the companie of the Lord, I can never faint nor be wea∣rie, but be refreshed, and at rest in the Lord, and so through him become a Conquerour over those things, rejoycing with joy un∣speakable, and which is unlawful to be uttered unto men by the Lawes of men, that now let men confine me, banish me, or do what they can unto me, the Lord, in whom I live, will not leave

me, nor forsake me; and now, though my bodie be confined, my spirit is at libertie, contrarie to the will of my enemies, who have sought to deprive me both of companie and comforts, pen, ink, and paper, as they themselves hath declared, to wearie me of my principle, to make me recant my judgement, and to draw the peoples affections from it, but the more by their en∣deavouring to make good their intentions, the farther off is it from fulfilling, that I freelie forgive them, and leave them to the Lord, who will render to everie man according to his deeds, and bring glorie to himselfe through all things, for the wrath of man shall turne to the praise of God, and by imprisonment, is Truths inlargement, for it shall spring out of the earth, and o∣verflow the refuge of lies, and the Lord will ride prosperouslie * 1.69 because of truth, of meeknesse, and of righteousnesse, that the more you seek to stop it, with the greater currant it will run, till the parched ground is become a poole, and the drie land springs of water, for in the wildernesse shall waters break out, and streams in the Desert, and as fire among thorns, so is truth * 1.70 among the enemies of the Lords people, and the more you seek to quench it, with the greater flames it will burne, till it hath burnt up all the foundations and buildings of men, in their seve∣ral * 1.71 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 o∣pened in drie places for you, and to quench those fierie coales * 1.72 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 un∣godlie, 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 there∣fore would you prolong his coming, for his coming in, will be your going out, overturn, overturn, his rising will be your fall∣ing, 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 * 1.73 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 * 1.74 in all men, as in them, that there may be no more wrath nor ha∣tred, no more fighting nor quarrelling, disputing nor contend∣ing, 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 what∣soever, 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 * 1.75 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.

Notes

• * 1.1

  Luke 4: 18: Iohn 3. 17:
• * 1.2

  Mat: 23. 1. 2. 3. 4. Verse 36:
• * 1.3

  Mat: 16. 27: 28
• * 1.4

  Luk. 17. 20: 21
• * 1.5

  M••••: 23. 13. 2 P••t. 2. 3.
• * 1.6

  Iohn 17. 3:
• * 1.7

  1 Cor: 27. 28:
• * 1.8

  Gall: 1: 11: 12:
• * 1.9

  Iohn 3: 18: Rom: 11. 32:
• * 1.10

  Ier. 23: 32.
• * 1.11

  Mark 16.
• * 1.12

  2 Cor: 5. 19:
• * 1.13

  Mall: 2: 7: 8. 9:
• * 1.14

  Isaiah 52. 7.
• * 1.15

  Psal. 19: 3. 4
• * 1.16

  Co••. 115: 6: 23.
• * 1.17

  Revel: 14: 6: 7:
• * 1.18

  Eccles: 1: 9: 10.
• * 1.19

  Heb. 13: 8.
• * 1.20

  The Seat and work of the Whore.
• * 1.21

  Iohn 8: 4••:
• * 1.22

  The freedom of the present Government.
• * 1.23

  Iohn 14. 6. Isaiah 55. 4: Ephes. 2. 5: Coll: 1: 21:
• * 1.24

  Rom. 5: 10: 18.
• * 1.25

  Matth. 11. 27.
• * 1.26

  Luke 17: 17. 28.
• * 1.27

  H••b. 2. 11.
• * 1.28

  Ephes. 1. 10: Iohn 17. 23.
• * 1.29

  Ezek. 34: 16:
• * 1.30

  Ier. 33: 6. 7. 8.
• * 1.31

  Rom. 5: 18:
• * 1.32

  Luke 19. 10.
• * 1.33

  1 Iohn 2. 1: 2.
• * 1.34

  1 Tim. 2:
• * 1.35

  1 Tim: 2:
• * 1.36

  Titus 3: 2: 3: 4: 5:
• * 1.37

  1 Pet. 2: 1: 2: 3.
• * 1.38

  Numb: 11. 16: to 29.
• * 1.39

  Luke 4: 18: 1 Pet. 4. 10:
• * 1.40

  Iohn 3. 4:
• * 1.41

  Iob 17: 14▪
• * 1.42

  Mark 10: 13: 14, 15, 16.
• * 1.43

  John 4. 2:
• * 1.44

  Jer. 1: 5:
• * 1.45

  Rom. 10. 21.
• * 1.46

  Psa: 131: 1. 2: Isaiah 53▪ 1. 6:
• * 1.47

  Dan: 10: 10. 11
• * 1.48

  Men cast in 〈…〉〈…〉ison by the Devil.
• * 1.49

  Revel: 2: 9: 10:
• * 1.50

  Hosea 7. 6 7:
• * 1.51

  1 Cor. 3. 15:
• * 1.52

  Isaiah 4: 4:
• * 1.53

  Obad, 1. 18: Isaiah 27: 4 9:
• * 1.54

  Isaiah 6:
• * 1.55

  Mat: 3.
• * 1.56

  Isaiah 26: 20.
• * 1.57

  Revel. 15. 8.
• * 1.58

  Iob 5. 24:
• * 1.59

  Rom. 6. 60.
• * 1.60

  Acts 5. 27, 28, 29:
• * 1.61

  Luk 19 47. 48 Iohn 15: 20:
• * 1.62

  Psa: 139. 7: 8. 9.
• * 1.63

  Ephes: 4. Iohn 10: 30. Iohn 5. 19. Iohn 10. 16.
• * 1.64

  Isaiah 53: 8: H••b. 5. 2.
• * 1.65

  Isaiah 53: 3. Luke 10. 16: Isa: 52. 14: 15. Iohn 5: 43.
• * 1.66

  Isaiah 50. 10: Rom. 9: 29:
• * 1.67

  Ephes: 16. Iohn 1. 11.
• * 1.68

  Luke 9. 23.
• * 1.69

  Psalm 45: 4: Isaiah 35: 67:
• * 1.70

  I••r. 5. 14.
• * 1.71

  1 Cor: 3 11. 12. 13.
• * 1.72

  Ca•• 8: 6. 7:
• * 1.73

  Rom. 3: 4.
• * 1.74

  Iam••s 3: 15. Dan: 9. 24.
• * 1.75

  Zech 14. 6 7, 8, 9: