in a wilde discourse wherein for the most part I did but follow him from one thing to another to pump out and bring to light his pestilent poysonfull opinions which for the present I did not think worth the while to resell nor had I time or opportunity to do it he was so voluminous and took up so much time in his ramblings multiplying quotations of wrested Scriptures so thick as if the devil himself had prompted him which I am perswaded he did Well then I was now resolved by the grace of God and in the strength of Jesus Christ to establish on a Scripture-foundation some of those precious truths which Coppin by perverting Scripture had indeavoured to undermine to this end desiring in the first place to ascribe righteousness to my glorious Maker and gratious Redeemer I produced severall Scriptures to demonstrate that the humane nature of Jesus Christ was never polluted with the least spot of sin original or actual but was from the first conception perfectly holy otherwise it had been impossible it could have been assumed to Hypostaticall union with the holy Sonne of God and this holiness of Christs humane nature I derived not simply from the Virginity of his Mother but from his Conception by the holy Ghost of a Virgin-Mother the holy Ghost perfectly sanctifying that part of her seed of which the humane nature of Christ was formed from the very first moment of its conception wherein it was also assumed into personall union with the holy Son of God the second person in the blessed Trinity who ever since hath been and for ever shall be God and man in one Person for this I alleadg'd and improv'd Heb. 4.15 7.26 Joh. 14.30 2 Cor 5 21. Luke 1.35 shewing the horrible and damnable blasphemy or the contrary assertion pulling the Crown from the Head oâ— Christ destroying the Godhead of Christ satisfaction for sin and salvation by Jesus Christ I vindicated some of the Scriptures abus'd by Coppin against this particular shewing that Christ is said to be made sin for us by an Hebraism because he was made a sin offering every where in the Old Testament the Hebrew which signifies sin being used to signifie a sin offering and so 't is used at least fourty times besides Christ is said to be made sin for us by imputation of our sins to him not inhesion of any sin in him as his righteousness whereby we are justified is imputed to us never was or shall be inherent in us After all this though Coppin with an impudent face denied that any man ever heard him contradict what I had proved yet with the same breath almost by and by he did again deny it affirming that that very individuall nature which Jesus Christ did take upon him was sinfull and polluted with sin and thinking to ensnare me demanded of me who that High-priest was mentioned Heb. 5.1 2 3. to which I answered Aaron and his successors which in some things only were types of Christ but then another whose voice only I heard but knew not who it was very unwisely at best made answer that it was meant of Christ out of doubt which answer I was so farre from approving of having declared my self to the contrary before that I openly profest it was the answer of some Prevaricator that was resolved to gratifie Coppin in betraying the truth yet Coppin having gotten this answer from another mouth did own it as the truth and did over and over assert as his judgement from that Scripture that Jesus Christ did not only offer for the sins of the people but for his own sins however he is pleased to mend the matter in the relation made by his lying Pamphlet nor did God suffer the devil to remember him of that other Scripture which he hath foiled into the margent of his printed relation and would no doubt have made use of it at that time had it come to his minde Heb. 7.27 which at first view to a superficiall reader might seem to make much more for his wicked purpose though it be clear what Christ is said to do once is not to offer first for his own sins and then for the sins of the people which were a contradiction of the former verse where Christ is represented without any sin at all of his own and to it self for to offer first for his own sins and then for the sins of the people were to offer twice at least and not once only but the meaning is plain that in stead of many sacrifices which the typicall High-priests being sinners themselves offered daily first for their own sins and then for the peoples Jesus Christ the great High-priest being holy and having no sin of his own to offer for did only once for all offer himself up in his humane nature a spotless sacrifice for the sins of his people Well having in some measure through Gods mercy asserted from Scripture and vindicated the spotless purity and holiness of Jesus Christ which Coppin blasphemously denied adding a further blasphemy that Christ offered for his own sins as well as for the sins of the people I proceeded from Job 19. and 1 Cor. 15. the example of Christ and other arguments to vindicate the resurrection of the body alleadging this which Coppin would not take notice of that the bodies of beleevers were the members of Christ 1 Cor. 6.15 and therefore should be raised to glory Phil. 3.21 but Coppin still harped on a spiritual resurrection thereby seeking to elude all that could be said for a resurrection of the body whereupon I desired it might be considered whether he did not revive the Heresie of Hymeneus and Phyletus and whether that Scripture might not be applied unto him 2 Tim. 2.16 17 18. Upon this Coppin having put me to give an account what I did conceive of Jesus Christ which I readily did in several particulars Of his Natures Person Offices and Estates of Humiliation to the Cross and Exaltation to the Throne on which he shall judge the world Then of his own accord he took upon him to give some account of his own apprehensions concerning Christ whom he asserted to be all the three Persons in the Trinity affirming the three Persons to be but three manifestations or appearances of that one God which is Jesus Christ when afterwards I alledg'd what Christ speaks concerning the sin against the holy Ghost amongst other Arguments against his Hell-hatcht Doctrine of Universall Salvation he asserted such monstrous opinions concerning that sin that for my part I shall not blot paper with them his printed Pamphlet speaks so much that every sober consciencious person may easily perceive how miserably he doth pervert the meaning of our Saviours words concerning that unpardonable sin whereof I am afraid he is but too deeply guilty he doth so desperatly contradict and blaspheme the clearest truths of the blessed Gospel of Jesus Christ whereof being so conversant in Scripture as he hath been his conscience
was not easie for an ordinary hearer to discover them though to a judicious ear they were discernable enough his language was smooth and taking especially with carnall auditors that delight more in Play-books then in the Book of God What St Augustine writes of Faustus the Maniche Confes l. 5. c. 3. sec 1. I have often thought with my self might justly be applied unto him That he was magnus laqueus diaboli multi implicabantur in eo per illecebram suaviloquentiae i.e. a great snare of the devil and many were intangled in him through the allurement of his sweet language Now about Midsummer last this Jo. Salmon on what account I know not whether because his stock was spent for it was observed he fell from preaching twice to preach only once a Sabbath and some of his admirers began to complain they had the same Crambes on severall texts or because he feared the negative Oath which some suspected though I think and partly know he feared no Oath or because his Proselytes did not answer his expectation in their contributions to his maintenance or on what other account I know not but he leaving Rochester and betaking himself to the Sea not long after one Richard Coppin was brought down from London by Hils the Searcher which Hils with Robert Cosens and John Phinehas Carpenters had been principall fautors and followers of Salmon This Coppin presently takes upon him to preach twice every Lords day in the Cathedrall where Salmon was wont to preach before him and being exactly of the same principles with his brother in evil that preceded him he began to play his game and to express himself for the substance in his strain venting the same errours but more openly and with less Artifice of words than the other had done indeed Salmon told him at his going away as I am informed by a Salmonist which heard it that after he was gone he would be so open that he would be laid hold of which accordingly by Gods providence is come to pass Coppins doctrines were so gross from Sabbath to Sabbath that they were in the mouthes of many that heard him Whereupon hearing what a Preacher was come amongst us and perceiving what a resort of Auditors there was to him one Sabbath day about the later end of September or beginning of October as I remember I went to hear him his Text he then treated on was Job 19.25 26 27. his whole Sermon was a cursed gloss that corrupted the Text he had scarce one sound passage from the beginning to the end of his Discourse he then affirmed That Christ the Redeemer was a sinner in respect of his humane nature that all mankinde was the body of Christ redeemed and to be saved by him That neither Job in that place nor St Paul 1 Cor. 15. did speak of the resurrection of the body with many more pestilent errours I confess my spirit was much stirred at the hearing of him and I took occasion to manifest my detestation of his errours and blasphemies to one that stood by me resolving in due time to witness against them both publickly and privately as I had occasion His Discourse being ended I immediatly went out not thinking it fit at that time in that Auditory to object any thing against him though in the close of his Discourse he invited any man to do it that was not satisfied in what he had delivered but very shortly after preaching in Rochester Parish Church I took occasion to witness against what I had heard in the Cathedrall warning the people to take heed of such Doctrines and the broachers of them whereupon as I was inform'd Coppin renews his challenges every Sermon he preacht That if any were offended with what then or at any other time he had delivered they should object and he would answer for himself complaining of those that would speak and preach against him behinde his back but never object any thing to his face Hereupon that we might countermine this underminer of Religion and vindicate the truth of Christ in that place where it had been so much contradicted and blasphemed Mr Sandbrooke Mr Acworth Mr Peglar and my self agreed to preach a Lecture every Tuesday in Rochester Cathedrall for the benefit of the Souldiers especially and such others of the City or Country as should come to hear Captain Smith readily complying with us to bring his Souldiers the Maior of the City likewise approving of the work Mr Sandbrooke began the Lecture October 9th and so we continued it from week to week every Lecture we preacht more or less declaring our selves against some of Coppins errours he likewise continued his Sabbath daies Discourses with a very great resort of all sorts to hear him with open mouth he railed against the Priests that told people of their sins and would make them beleeve that God was angry with any of them for their sinnes he continued his challenges of any that would to object against his Doctrine and November 4. being the Lords day he gave notice that next day being the 5th of November he would give his Auditory a Sermon and be ready after his Sermon to answer whatsoever should be objected against his Doctrine either then or formerly delivered accordingly next day he preacht or rather prated according to his manner and when he had done he cal'd upon his opponents if any were there to speak what they had to say against him when yet he could not but know that my Brethren and I who had declared our abhorrency of his heresies and blasphemies were not then at leasure for him nor had he any reason to expect us After when I heard of those dog-tricks Tuesday November the 27th preaching Mr Peglars turn who had been sick and was not yet recovered after my Sermon on Jobs Creed with the Preface to it and the use his unkinde friends should have made of it Job 17.23 24 25 26 27 28. I took notice of Coppins challenges and of his tricks to delude the people giving the present Auditory to understand that on the Tuesday following I would be ready in that place to object against him and in case he did not appear to answer for himself or give a reasonable account for his non-appearance it should be interpreted for a tergiversation and confession of the badness of his cause To leave him without all excuse I promised to intimate thus much in a few lines to him under my hand accordingly that afternoon I drew up a few lines to him which were left at his lodging by a sure hand but he was gone to London and came not home till Saturday night next day being the Lords day I received three or four lines from him wherein he signified his receipt of mine at his coming home and withall that since he was not at home to meet me on Thursday he would next morning which was Moonday the 3d of December not fail to meet me at nine of the clock
in the place appointed proclaiming amongst his Auditors that day his undertaking for the next day that he might have as considerable a party of his own proselytes at the meeting as was possible The next morning by nine of the clock was a great concourse of people in the Cathedrall and Coppin before either the Maior or Capt. Smith were come possest himself of the Pulpit where ad populum faciendum he took upon him to make a prayer introductory to what was to follow as if he had been a very consciencious devout man in prayer when God knows and those that know him know him to be a man that takes himself to be such a high Attainer as hath gotten above prayer which he looks upon as a needless and low form to the use whereof he doth rather condescend for the infirmity of others then conform out of any necessity of his own His prayer being ended and Mr Maior Mr Robinson and Capt. Smith with a very great assembly being present after a short prayer that God would appear for the vindication of his truth and detection of errours I propounded this Proposition to Coppin He that perswades the people to beleeve that Jesus Christ was a sinner and that the humane nature of Jesus Christ was polluted with sin he is a perverter of Scripture a blasphemer of Jesus Christ and a venter of damnable heresie Having laid down this Proposition before I proceeded to the Assumption I thought fit to require his judgement of the Proposition which he needed not have stuck at had his judgement been sound but being conscious how heavy it would fall upon him if granted yet not daring to deny it he spent many words to no purpose neither granting nor denying it till at length being weary of pressing him to give his answer in that particular when the Assumption was on my tongues end it pleased God that in stead of granting or denying my Proposition he gave me a clear and full proof of my Assumption before I could bring it forth declaring it to be his judgement that Jesus Christ in his humane nature was a sinner and that the humane nature of Jesus Christ was polluted with sin Whereupon acknowledging and admiring the good hand of Gods providence I added my Assumption to the former Proposition That Rich. Coppin was a perswader of the people to beleeve that Jesus Christ was a sinner and that his humane nature was polluted with sin and so inferr'd the Conclusion That he was a perverter of Scripture a blasphemer of Jesus Christ and a venter of damnable heresie but then being pincht with the Syllogism he denied what he had spoken in the hearing of so many witnesses which not only Mr Head did witness to his face but many more were ready to witness and are ready to testifie upon Oath if called to it yet in effect he did afterwards avouch the same blasphemy though in other terms and more covertly Being charged with the Doctrine of universall salvation he at large avouched it adding that all the good works that men did should do them no good and all the evil works which men did should do them no hurt Being charged with blasphemy for asserting That Christ was a cursed Goat for the Geats at the left hand he made a long discourse to justifie that assertion by Scripture wherein how miserably he did abuse Scripture is to be seen in part by what himself hath printed Severall other errours at this meeting he openly asserted which were so gross that I am very confident all that feared God and heard them could not but have their spirits mov'd with just indignation against them and the broacher of them I shall not now trouble the world by giving any further account of what further pass't between Coppin and my self at this meeting only thus much I must needs say and 't is well known to many I speak but the truth in it Coppins printed relation represents neither the title nor for the most part the truth of what I spake there is no man of any judgement that knows me and reads his Pamphlet but will conceive so by what he hath printed for his own speeches he mis-reports them to leaving out and putting in what he pleaseth he uses those terms of Art and distinctions in print which neither I nor any man else that heard him heard from his mouth at that time nor did he seem to have any knowledge of them what tale soever he now tels for himself which yet is bad enough In the conclusion of that meeting it was some content to my spirit that God had made me instrumentail to unkennell such a Fox and make him so to stink that all the sheep of Christ which heard him or heard of him would thenceforth take heed how they came near him or had to do with him one thing by the way I may not omit to mention When I had ended this daies contest with Coppin Mr Gammon came to me and thank't me telling me I never did better service for Christ in all my life to which I answered I should have a time for him to and so left him The next day being Tuesday Mr Sandbrooke having preacht his Lecture propounded two Queries which he was resolved to maintain against Coppin the Thursday seven night after and that Coppin might have notice of them they were fixed upon the Church-door but before Thursday came about by Mr Robinsons means it was agreed that Coppin and I should have another bout and Coppin having choice of his day pitcht on Tuesday December 11. Sabbath day December 9. Mr French came to the Cathedrall and had some Discourse with Coppin whereof Coppin himself gives such an account as doth abundantly discover that he then betraied many of his damnable errours concerning Heaven the ascension oâ— Christ into heaven and his second coming to judgement though I make no question but he was more gross in his expressions 〈◊〉 that time than his Printed Pamphlet makes shew of which is gross enough and clearly discovers his Fanaticall Familisticall spirit When Tuesday was come there was again a very great concourse of people in the Cathedrall and Coppin by ten of the Clock or before possest himself of the Pulpit again as before he had done though at that time I should have had the Pulpit to preach mine own turn in the Lecture having preacht that day fortnight anothers turn that was not well yet I was content to pass that by without taking notice of it having a design so to mannage my Arguments against Coppin as in my Propositions to lay down the Doctrine of the Scripture contradicted by Coppin and then to addeâ— pregnanâ— Scripture-proofs withâ—â—â— vindication of those Scriptures which were wrested by Coppin before I added my Assumption as a charge upon Coppin and this I did the other desire to do because at the former meeting I saw that Coppin would not be held to a Dispute but was resolv'd to word it out
cannot but be convicted he now shewed himself tooth and nail for his darling heresie of Universall Salvation disclaiming any other Judgement but what doth pass upon men in this life asserting no eternall destruction of any mans person whatsoever to be mentioned in Scripture with severall other things of the like nature wherein I was content at last to give him rope enough and let him run himself out of breath if it had been possible that so all present that feared God might be convinc't from his own mouth of his desperate and devillish doctrines vented by him but at length perceiving the patience of the Auditory quite tired and being wearied my self to hear the Word of God so wretchedly and wickedly abused In fine I resolved never more to have do with him unless I should be called to it by such as had authority and required to vindicate the truth against him supposing such a full discovery of him to be now made that there needed no more to be done to that purpose I then only urg'd two Arguments against him as the result of what had dropt from his own mouth the first was this He that is a false Prophet and prophesies lies in the Name of the Lord he is an enemy to the State But Rich. Coppin is a false Prophet and prophesies lies in the Name of the Lord Ergo Rich. Coppin is an enemy to the State The second was this or to this purpose He that causeth divisions contrary to the received Doctrine of Scripture serving not the Lord Jesus but his own belly by good words and fair speeches beguiling the hearts of the simple ought to be avoided by consciencious Christians as they would avoid Rocks and Quicksands Rom. 16.17 18. But Rich Coppin is such a one Ergo. Then what followed after this I need not mention nor will I trouble my self with Coppins relation after I had made a short address to God in prayer the Congregation dismissed and so I departed The Thursday after December 13. appointed by Mr Sandbrooke to state and maintain his Queries against Coppin there was again a great resort of people in the foresaid place and Coppin as before plac't himself in the Pulpit Mr Sandbrooke took the opposite Pew where after his prayer waving his first Question as sufficiently cleared and vindicated before he insisted only on his second and having premised a few words only by way of supposition he laid down his Argument the scope whereof was to prove Coppin guilty of highest blasphemy for affirming Jesus Christ and his Apostles to be evil spirits in affirming That whosoever told people of their sins and of damnation for their sins were evil spirits This he could and would have proved against Coppin but the truth is Mr Sandbrooke soon perceiving that Coppin would not be held close to any thing in way of Syllogisticall Dispute but diverted to Queries and took occasion to leave the main Controversie which should have been prosecuted withall finding himself extreamly disadvantaged by the thickness of his hearing and lowness of his voice with other distempers which at present oppressed him he soon gave Coppin off thinking it but lost labour to have further to do with him now truly for my part it was once in my thoughts not to have been present at this daies meeting conceiving Mr Sandbrooke had done him too much honour in vouchsafing to encounter him afresh after such a discovery as himself had made of his own shamefull nakedness yet upon second thoughts I could not but conceiv that God in his wise providence had offered me one opportunity more wherein I might give in my testimony more clearly and fully against this wretched blasphemer of Jesus Christ and then I resolved not to neglect the opportunity accordingly I came to the meeting and joyning my self with Mr Sandbrooke in the same Pew when he had ended I stood up and addressing my self not to Coppin but to the Magistrates of the City Officers of the Army and the rest of the auditory I gave them to understand that I came not there to succenturate my Learned Brother who was abundantly able to make good what he had undertaken against Coppin but my design was to take this opportunity of speaking a few words for the benefit of the people then assembled I told them I had seen so much of Coppin that unless I were call'd to it by such as had authority I was constant to my resolution of medling no more with him yet on all occasions I should be ready to witness against his Heresies and blasphemies and whereas he had at the former meeting December 11. maintained That the Doctrine of the love of God in the salvation of all men whatsoever was the most effectuall Doctrine to restrain from sin and promote sanctification I gave them to understand that indeed the true Doctrine of Gods speciall love to his people it was a most effectuall means to promote sanctification in the children of God that have a child-like gracious disposition in them but the false doctrine of Gods generall love unto all whatsoever is so far from being a means of sanctification to any that it opens a gap for all ungodliness strengthening the hearts and hands of all ungodly and wicked men that no man should return from his wickedness with much more to the same purpose and because the Doctrine of Universal Redemption as 't is held forth by our Anabaptists who thence inferre Universal Salvation of all from Original sin is a dangerous doctrine near of kin to Coppins doctrine of Universal Salvation I therefore hinted some things against that doctrine affirming that the Elect of God are not actually saved from Original sin before they are effectually called but are dead in it and therefore those that are never effectually called are never saved from it but whosoever are damned for actuall are also damned for Originall sin yea I made no question but many Infant-children never guilty of any actuall sin might be damned to hell for that Originall sin wherein they were conceived and born And whereas Coppin had suggested against me I was an enemy to the State upon the account of my opposing him in his Heresies and Blasphemies I minded the Auditory how that there were some intrusted in the present Government who would count it a dishonour to be represented as countenancers of such a Blasphemer and discouragers of his consciencious opposers hereupon I crav'd leave to reade a List of some of his errours which he had at the two former meetings vented and so I read this following List 1. That the humane nature of Christ was polluted with sin and that he was a sinner in his humane nature 2. That Jesus Christ offered for his own sins as well as for the sins of the people 3. That all mankinde shall be saved 4. That a man can have no assurance of his own salvation unless he beleeve this doctrine for if there be but one in the world to be