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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	holy_a	world_n	7,411	5	4.5685	3	false

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

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

was conceived in original sin and so raze the very foundation of true Religion for if the root be impure all the Branches must be impure Christ then would have needed a Saviour himself and could not have saved others 2. His Resurrection his Ascension his session at the right hand of God I say examine your own conscience whether you can be clear or not who have done all this by your senselesse Alegories for my part I leave it to God to judge who searches the heart and knowes whether you have done his out of malice or ignorance Now it is fit your weak and absurd description of the sin against the Holy Ghost be examined You say to sin against the holy Ghost is to rebell to war to resist the spirit and to prove it you bring Chap. 5. to the Gal. v. 17. The words are these The flesh lusteth against the spirit c. and so by consequence you make the flesh lusting against the spirit to be the sin against the holy Ghost A sin which Gods best children are guilty of Read Rom. 7. 21 22 23. This deserves to be hiss'd at rather then answered and let me advise you to read more and write lesse For howsoever your purblinde seduced Followers may beleeve you yet all men of sound judgement will plainly see that it is not the spirit of God that hath inspired you but the spirit of blindnesse and ignorance that hath missed you I woulde here conclude this Chapter but that you confesse the sin against the holy Ghost shal never be forgiven in this world nor in the world to come which is the truth grounded upon the words of Christ Matth. 12. 32. and therefore by your own confession such as commit thissi nne shall never be redeemed out of hell CHAP. 10. In this Chapter you endeavour to prove that man shall not be destroyed but onely the sin that is in man Your words are Therefore man shall not be destroyed but the work of the Devil in him Your first argument to prove this is because God made man therefore man shall not be destroyed and you may as well say Because God made all sensitive and vegetable creatures as Beasts and Plants therefore they shall not be destroyed Are not the Creatures made subject to vanity by reason of the sin of man if they be much more shall man that made them subject be subject himself What do you think of the old world were not they created by God yet you know they were destroyed You will say this was but a temporal destruction it is to be hoped that when the waters rose upon the earth many repented and so though their bodies perished yet their souls were saved but yet the most part perished both temporally and eternally as Peter testifies 1 Pet. 3. 19. Your 2. Argument is Christ came into the World to save Man the work of God but all mankinde is the work of God therefore Mankind who is the image of God shall not be destroyed is not here a goodly conclusion that hath more in it then the premises to answer it though man that is renewed restored to the image of God shall not be destroyed yet man that is not restored to the image of God shall be destroyed though he be his Creature for without holiness no man shall see God Depart from me I know you not ye workers of iniquity Thirdly your third argument is Christ came into the World to destroy the works of the Divel therefore man shall not be destroyed how doth this follow Your argument ought to be thus framed Christ came to destroy the works of the Divel in men therefore those men in whom the works of the Divel are destroyed shall not be destroyed but there are some that have not the works of the Divel destroyed in them Jo. 8. 44. therefore they shall be destroyed Your fourth argument is if man must die for his own sins and go to Hell with them in vain then did Christ die for mans sins pray where lies the fault in Christ or in the man that will not applie Christs death unto his soul for his Salvation Rom. 9. 30 31 32. 1 Cor. 1. 18. A Physitian composeth a medicine which is able to cure his patient and to save him fromdeath but the patient will not apply it for his remedie according to that in Jer. 51. 9. Balm was provided for her but she would not be cured and likewise the Pharisees rejected the Counsel of God against their own Salvation Luke 7. 30. Christ would have gathered Jerusalems Children together as a Hen doth gather her Brood under her wings and they would not Luke 13. 34. Something is here spoken of that place of Scripture 1 Iohn 3. 8. He that commits sin is of the Divel c. that is he that commits sin as the Divel doth or as did the Pharisees John 8. 44. ye are of your father the Divel and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him but to infer from this Text that he which commits sin although of infirmitie as Paul did Rom. 7. 14 15 16. is a most impudent perverting of Scripture Do not the best of Gods children sin In many things we sin all saith the Apostle James If there be any that saith he hath no sin he makes God a lyer and his word is not in him 1 Iohn 1. 10. Peter confesseth as much of himself when he saith Depart from me for I am a sinful man Luke 5. 8. But you urge Christ came to destroy the works of the Divel 't is true but not in your sense but in the sense which the Scriptures do allow that is Christ came to destroy the works of the Divel which he did by his death and Resurrection He did not only justifie us Rom. 6. 22. but also sanctifie us Rom. 6. 3 4 5 6. c. Christ loved his Church and gave himself for it that he might sanctifie and cleanse it c. Ephe. 5. 25 26. yet so long as she is in this world the Jebusite will dwell in her coast with whom she must have a continual conflict which made Paul himself to say I am carnal sold under sin Rom. 7. 14. carnal but not totally as the unregenerate are but partly carnal and partly spiritual the flesh lusting against the spirit and the spirit against the flesh and therefore he cries out O wretch that I am who shall deliver me from this body of sin mark what he saith me and therefore he speaks in the Person of a Regenerate man And this may serve to satisfie Captain Smiths question whether Paul spake in the person of a Regenerate or unregenerate man in that he saith who shall deliver me You say in the conclusion of the tenth Chapter it is manifest that all men were and are the people of God though untill this

which you blasphemously and impudently stand to deny Your words are Therefore the Words of Christ are not to be understood carnally but spiritually And again you say concerning his comming to judgement I do believe he is come and comming daily and doth set up his Throne in the hearts of his people c. And thus by your foolish figures and spiritual as you pretend senceless sences you pervert the Scriptures meaning and to your power overthrow two Articles of our faith both necessarie to Salvation First therefore I will shew the veritie of Christs Ascension and that it is to be understood literally and not figuratively and then confute your cavils First for the truth of his Ascension we have the Testimonies of the Evangelists Mark 16. 19. So then after the Lord had spoken to them he was received up into Heaven and sat on the right hand of God Luke 24. 51. And it came to pass while he blessed them he was parted from them and carried up into Heaven The Testimony of Angels Acts 1. 9. St. Luke sets downs the circumstances and the manner of his Ascension The time 40. dayes after his Resurrection Acts 1. 3. The place from whence Mount Olivet near Bethany Luke 24. 50. Acts 1. 12. The manner first He led them out as far as to Bethany and blessed them Luke 24. 50. He went apart from them Verse 51. Thirdly a cloud did over-shadow him Acts 1. 9. The Testimony of the whole Church of God who make it an Article of their faith And this was not another body but the same body which he had before as the Angels testifie Acts 1. 19. This same Jesus whom you have seen go into Heaven c. this same Jesus not another not a Phantastical body but his true body Iohn 20. 27. Then said he to Thomas reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithless but believing Revelation 1. 7. They shall see him whom they have pierced Here you see is a whole cloud of witnesses the Testimony of the Apostles of Angels and the spirit of God How is your forehead steel'd that you dare out-face a truth as apparent as the Sun at Noon-day But you except against the Testimony of the Apostles and say they had not received the holy Ghost but were carnal before you Blasphemed Christ now the Apostles for there is a Blasphemie against man also Naboth was falsely charged to have blasphemed God and the King Did not our Saviour breath upon them saying unto them receive the Holy Ghost Iohn 20. 22. though they had not recived him in that manner and measure as they did upon the day of Pentecost yet it doth not follow they had not received him before You say moreover that they were carnal If you mean totally carnal 't is as false as the other for our Saviour gives this Testimony of them that they had followed him in the Kingdome of Regeneration and should sit upon 12. Thrones c. when he should sit upon his Throne of glory Luke 22. 29 30. what can be more plain to prove that they had the Holy Ghost and were regenerated You told us you were a light you are rather a dark Lanthorn or such a light as those Doctors were which St. Paul speaks of 1. Tim. 1. 7. they took upon them to teach the Law not knowing what they taught nor whereof they affirm'd Again you object out of Luke 1. 35. and Ephes. 4. 5 9 10. He that ascended is the same that descended and we do not read of a body of flesh and bones that descended But Sir we read that the second Person in the Trinity descended so low as to take upon him our nature Gal. 4. 4. God sent forth his Son made of a Woman and Heb. 2. 14 16. for asmuch as the Children are partakers of flesh and blood He also himself likewise took part of the same so he took not on him the nature of Angels but he took on him the seed of Abraham Et quod semel assumsit nunquam amisit And he remains a Priest for ever Heb. 5. 6. Then when he had perfected the work of our Redemption he ascended up into Heaven sat down at the right hand of God to make intercession for us Now who doth this He that died or rather he that is risen from the dead and who was that Christ Christ is risen and what is Christ God and Man in one Person read Rom. 8. 34. Instance The second Person descended as he was God ascended God and Man therefore he that ascended was not the same that descended You erre not knowing the Scriptures For though the second Person descended and took our nature upon him yet it was without the confusion of natures or transfusion of essential properties though he was made that he was not God and Man in one Person yet he remained that he was before perfect God And therefore he that ascended was the same that descended The Apostle cryes out Great is the mysterie of godliness God was manifested in the flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the World and received up into glory Next follows the Blasphemous Inference if Christ be at Gods right hand in a body of flesh and bones why then this is to make God to be a body of flesh and bones also and such a one as your self confin'd to a local place Which doth not follow for the Godhead was united unto the Humane Nature without any confusion of natures or transfusion of essential properties The Word was made flesh not by turning the Word into flesh but by taking the Humanitie into the Deitie Which the Antients thus exprest Sum quod eram neceram quod sum nunc dicar utrumque And therefore for a man to say in concreto that Christ hath a body of flesh and bones is true but to say that God hath a body of flesh and bones in abstracto or that God is confined to a place is horrible Blasphemy for which you were seasonably taken off by Captain Harrison The next thing to be considered is the comming of Christ to judgement which Pillar of our faith you endeavour to pull down by turning all into an Allegorie and so overthrow the true sense of the Scriptures You say but I do believe he is come and comming dayly and likewise you say in the foregoing Page all this I know and see to be now he is upon his Throne and hath all nations before him and ever had First I will prove the veritie of this Article and then confute your errours The veritie of Christs comming to judgement is confirmed by these places of Scripture Rev. 20. 10. I beheld a white Throne and him that sat thereon from whose face Heaven and earth fled away I saw the dead both great and small stand before God and the Books were opened The

Captive into Assyria which is prophetically spoken of the time of grace wherein most of the Jews perished through incredulitie and hardness of heart The consideration whereof caused the Apostle to wish he were cut off from Christ for the Salvation of so great a number that perished Rom. 9. 3. And as there shall not be a universal salvation of the Jews so also not of the Gentiles for there is a fulness of the Gentiles as well as a fulness of the Jews but Plenitudo haec non ad numerum cunctorum pertinet sed ad numerum a Deo praefinitum Haymo Which is plainly shewed in Rev. 7. 4. where it is said that of the Tribes were sealed 144. thousand not that there were no more or fewer but he sets down a definite number for an indefinite 144 thousand as a great number but what are these compared to all the rest in Moses time there were 600. thousand fighting men and in the dayes of David 15. hundred thousand and more it is therefore apparent that but a remnant Rom. 9. 27. Though the children of Israel be as the sand of the Sea a Remnant shall be saved Secondly a fulness of the Gentiles there is also After that I beheld and loe a great number of all nations kindred and people c. Rev. 7. 9. he doth not say there that all nations and kindred and people were sealed but a great multitude of them which multitude compared to them that are left is but as an handful to an harvest and as the gleaning of the Grapes when the Vintage is ended as our Saviour himself testifies Mat. 7. 14 15. if a Prince should press throughout his Dominions three or four out of every parish and then draw them together they would be a great army or multitude but then compare them to those which are left and they will be but a few which should warn us to take heed to our selves the fewer there shall be saved the more careful should we be to make our calling and election sure by well-doing and walking in the wayes of Gods Commandements and also to be thankful to God that hath called us and left others as we see many thousands that have not the means of Salvation both in the east and west Indies and to express our thankfulness by our fruitfulness left God remove away his Candlestick You alledge divers places of Scripture to no purpose unlesse to deceive the ignorant who are commonly taken with it though the places quoted are meerly contradictory to the matter in hand as Rom. 11. 16. For we do not deny but that the generality of the Jews that remain at the latter end of the World shall be called and converted Christ himself hath taught it But what is this for the salvation of those many thousands that have died long before from the time of Christ in their infidelity and hardnesse of heart contemning the Gospel and blaspheming his name doth not the Apostle tell us plainly they shall be cut off and what becomes of branches cut off are they not cast into the fire Iohn 15. 6. If a man abide not in me he is cast forth as a Branch and is withered and men gather them and cast them into the fire and they are burned Now I desire to know how these shall be converted who it is that shall preach to them or whether the damned are capable of true Repentance Likewise you quote Psa. 2. 8. Ask of me and I shall give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession What doth this make for redemption out of hell God doth not say not say that he shall give him the Devils and the damned for his inheritance and the uttermost parts of Hell for his possession You undertake to commend your Doctrine by the efficacy and fruits of it but first prove the truth of it and we will consider the fruits of it till that be proved I hope no man will be so weak as to approve of it but I doubt not that what hath here been said will save the labour and shew it is apparently false But to give the more seeming Lustre and credit to it you tax us for preaching wrath Hell and damnation to prove souls that are weak in the faith Which is not the first lie that-such black-mouth'd Locusts have cast upon our labours We speak in the spirit of meeknesse to binde up the broken-hearted and poure into their aking wounds the balm of Gilead for the spirit of mourning the blood of Christ to comfort-their hearts and to heal their wounds but we preach wrath Hell and damnation not to the weak in faith but against obstinate sinners dissembling Hypocrites and apostatised Hereticks and for this we have both example and precept from our Saviour himself Mat. 10. 12 13 14 15. Verily I say unto you it shall be more easie for Sodom and Gomorah in the day of judgement then for that City Mark 16. 16. He that beleeveth and is Baptized shall be saved but he that beleeveth not shall be damned Now also what he commands that he himself practises Wo unto thee Chorazin wo unto thee Bethsaida c. Matth. 11. 21. Wo unto the world because of offences Mat. 18. 7. How many woes hath he denounced against the scribes and Pharisees Mat. 23. 13 14 15 16 23 25 27 29. We must not sow pillows under mens elbowes that they may sleep at ease in sin if we do we shall answer for it Eze. 13. 10 20. We have good Counsel in Jude v. 22 23. And of some have compassion making a difference and others save with fear pulling them out of the fire To some then a Minister must be a Barnabas a son of consolation to divulge Gods mercies as to the broken hearted Acts. 4. 36. To others a Boanerges the son of thunder to denounce Gods judgements as to obstinate sinners Mark 3. 17. You say that no man can be assured of his own salvation except he see the same Salvation in the same Saviour for all men as well as for himself And again that this Doctrine remains damnable to all that beleeve it not May we not say then that St. Paul was in a very sad condition if this were true for he undoubtedly beleeved it not who taught the quite contrary Rom. 2. 6 7. Rom. 9. 11 12 18. 2 Thes. 1. 6 7 8 9. Yet was he assured of his own salvation as appears out of Rom. 8. 38. and so may any man else that hath the testimony of Gods spirit though he never heard of your Doctrine CHAP. XII In this Chapter you oppose Christs coming to Iudgement in that sense in which it is set down in the Creed confirmed by the Scripture and received by all the Christian Churches in the World and this under the colour of a spiritual judgement which God inflicts upon unbeleevers and obstinate sinners in this life as though