THE Serpent's Subtlety DISCOVERED, Or a True RELATION of what passed in the Cathedral Church of Rochester, Between divers MINISTERS AND RICHARD COPPIN, To prevent Credulity to the false Representation of the said Discourse published by the said R. Coppin from MAIDSTONE Goal.  
By WALTER ROSEWELL Minister of Chatham in Kent.  2 PETER 2.1. 
But there were false Prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable Heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.  
LONDON, Printed by A. M. for Jos. Cranford, at the King's Head in St Paul's Churchyard. 1656.   

To the RIGHT WORSHIPFUL WILLIAM PASK Maior of the City of ROCHESTER; GEORGE ROBINSON Justice of Peace and Alderman of the same City: WITH Captain SMITH Chief Commander of the Military Forces in and about ROCHESTER.  
Worthy Sirs,  
THough I may not, do not exclude You from the number of those to whom I make the general Address which follows; yet I cannot but think it convenient, and (in some sort) necessary to premise this special Address unto Yourselves alone; partly to give a public Testimony of my due respects unto You all, for Your ready compliance and assistance in a Regular, Peaceable way, to detect and defeat so dangerous and desperate an enemy of Truth, Holiness and the power of Godliness; and partly to give the world notice, That as You are able to Witness against several forgeries and falsehoods in Coppin's Relation, so Your consciences (besides multitudes more) can bear me Witness concerning the Truth of whatsoever I have written in the following Narrative, as to what publicly passed between us: from first to last You were present, and heard whatsoever passed either on one side or the other; and therefore I dare appeal to Your consciences, and make You Judges concerning the verity of that account I have given, my own conscience bearing me witness in the sight of God, That I have dealt faithfully in it. I expect that Coppin and such as he is will be snarling at me, when once these lines are passed the Press, but I bless God I pass not for their snarling, nor do I fear their biting. Magna vericas & praevalet. If I lie under a general odium of heretical spirits, I cannot count it the least dishonour, or be troubled at it. St Jerome was certainly very right in his judgement, when he wrote to St Augustine, Quod signum majoris gloriae est, omnes haeretici te dete. stantur. For my part I affect not the good words of those that speak such evil words of my blessed Saviour; let them bark against me, that bark against the Truth of Christ, while they will: They shall neither hurt the Truth nor me, more than barking Dogs do the Moon: Yet I doubt not, could they get power into their hands, answerable to the malice which is in their hearts, they would soon make mad work against all such as being fast friends to Truth and Holiness, show themselves resolute enemies to their Heretical, filthy Opinions and practices; Ingenium Haereticum est sanguinarium: Truly Gentlemen I am persuaded You could not but observe and be, very sensible, how Coppin made it his Masterpiece to mingle and wind himself into the bosoms of (a many headed Monster) the rude multitude, having no mind to heed or answer any Argument brought against him, but labouring to insinuate himself into the affections of a deluded party, and engage them to a good opinion of him, expecting (no doubt) to have found his interest so great and strong, as would have born him out by club-Law, whatsoever might be alleged against him: Nor can he have any better design in his Printed Pamphlet, which he hath caused to be dispersed in City and Country; so that in stead of the Title he gives it, it might justly hear this Title, A Wile of the Serpent, or a Subtle endeavour from Maidstone Prison, to increase and encourage a Deluded Party, advancing itself against Truth and Peace in Rochester: And whereas he makes a noise about four day's Disputes with several Ministers in Rochester Cathedral, You all can witness that for three of those days he would never stand to any Dispute, but ran out into wild impertinent Discourses (and his fourth day's carriage to have been as wild, himself doth witness in his own Printed Relation) so that after that rate he might take upon him to Dispute with all the Ministers in the world. I told You once and again, would he stand to any thing, I would not doubt, by God's help, without study, with what I knew already out of Scripture, to answer him from morning to night. But I trouble You too much, and hold You too leng, while I am raking into this dunghill: The good Lord in mercy purge both City, Country and Studiers from the leaven of this man's Blasphemous, Heretical and Atheistical epinions, awaking both us that are Ministers, with You that are Civil Magistrates and Military Officers, with all Christian prudence, zeal and courage in our Places and Caelings, to labour that the Mystery of Godliness, being vigerously propagated, the mystery of Iniquity may be profligated, and the foggy mists, filthy smoke of damnable Errors, Heresies and Blasphemies being dissipated, the Su● of Gospel Truth may break forth and shine with greater lustre, purity and power. Thus commending these Dedicatory lines to Your candid acceptance, and the ensuing Narrative to Your perusal and Patronage, I shall only subscribe myself, what indeed and truth I am,  
Yours, Cordially obliged in any Gospel-service, WAL. ROSEWELL.   

To all that fear God, love Jesus Christ, and have a care of their own souls health, in Chatham, Rochester and the adjoining Parishes.  
Dear beleved Friends and Brethren in the Board,  
IT is now almost nine years complete since it pleased. God by a special hand of Providence to cast me upon this place, where I found most of you, and where some of you (that came hither since) found me: Many changes there have been in this our British world, since my first coming hither, under all which (I bless God) I have been, am no Changeling: My constant care hath been from time to time, to show myself a faithful Watchman over the Souls committed to my Charge, and a faithful Witness for Jesus Christ, against those cursed Errors, and other sinful abominations, whereby his glorious Name was dishonoured, and the precious souls of his people were endangered. My rejoicing hath been and is the testimony of my conscience, etc. 2 Cor. 1.12. and yet my Prayer with Nehemiah, Neh. 13.22. my complaint the same with the Evangelicall Prophets, Isa. 6.3. and my present confession it is, 1 Cor. 2.3. I cannot confidently say, I know, etc. Act. 20.29. but truly, truly, my dear Friends, I much fear it, and I have but too much cause for my fears: this I know by sad experience, that while I have been with you, grievous Wolves have come among you; yea, and amongst yourselves have ri●en up men speaking perverse things, to draw disciples after them: I cannot but fear that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Antichrist, may succeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Many Antichrists, (as in his first rise, so) in his resurrection amongst you; and what my fears are concerning all the Churches of Christ, not only through this other world, but through the whole Protestant world, if the removing of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That which lets, do not make way for the Resurrection, as well as the rise of Artichrist, my conjectures fail me; and if the lose Doctrine of unconscionable Liberty of Conscience, prove not a back door to let in Antichrist, Reverend Mr Cotton was deceived, and so am I also; yet (with that transcendent Magazine of Learning and Piety, Dr Usher) I am of opinion that the prevalency of Antichrist will not be so much in a way of fraudulent seduction, as in a way of violent and bloody persecution: The measure of Babylon's sins will be made up in blood, before her final ruin, and just with God it should be so, his Churches deserve it; but woe be to the man by whom they are betrayed, and woe, woe, woe to Babylon, her fatal downfall is at hand; when the Antichristian Gentiles or Nations are angry, the time of the Lords wrath comes, Revel. 11.18. and after the Everlasting Gospel hath been again openly preached, and the downfall of Babylon clearly published, woe to all wretched Apostates that comply with Antichrist: You may read their dreadful doom, Revel. 14, 6, 7, 8, 9, 10, 11. Arm yourselves with the patience of Saints, that keep the Commandments of God, and the Faith of Jesus, as it follows, ver. 12. mind and meditate on what is added, ver. 13. For my part, I have often by word of mouth, warned you, and now I am in a manner necessitated to write unto you concerning them that seduce you: It is not long since I did publicly, face to face, appear against one of them, many of you being present, and hearing with your own ears what passed between us; little did I then think of appearing in Print against him, having brought the Mole above ground, and gotten him to appear naked in his own shape, I supposed the least of the Flock, the weakest Christian would be sufficiently Antidoted and armed against him able enough to deal with him; yet since he hath told such a tale for himself as he hath done in Print, wherein he impudently lies, both against me and the truth, I am persuaded to think it necessary (in some respect) though not to give a formal Answer, to one that is Copiofissimè delirans (as St Augustine speaks of a Maniche) yet to draw up some true Narrative concerning this Seducer, and what indeed passed between myself and him; that not only you, but others also may the better judge between him and me, and that my testimony for the Truth may be as public, as his hath been against it; Accordingly I have drawn up the following Narrative, wherein my Conscience doth witness with me, I have represented the truth, and nothing but the truth, whatsoever the adversary, or any of his impure fraternity may grunt or bark against it: I can appeal to many of your consciences also for whatsoever I have written concerning matter of Fact, and for Judgement, let all that are Godly, Wise and Judicious, judge of it. I have yoked a pair of Seducers together, that I might not white two walls with one brush (as the Proverb is) but, that with one coal I might set a true mark on two white Devils, whose most specious Opinions and Doctrines are as black as hell itself. I shall therefore crave leave to present you with the ensuing Narrative, and with my Judgement of the parties concerned in it: and thus commend you to God, and to the Word of his Grace, I conclude what at present I have to say, with the advice and doxology which you shall find, Judas v. 20, 21, 22, 23, 24, 25. and so take my leave, Resting,  
Yours, (though not in person, yes) in affection inseparably, WAL. ROSEWELL.   

TO THE READER.  
READER,  
THou art desired to take notice, that when the following Narrative was drawn up, Coppin was lying prisoner in Maidstone Goole; his removal since by a Habeas Corpus, with other things that have befallen him, the Narrator is not concerned to take notice of them; had he not abused the Narrator and the Truth in his Printed Pamphlet, this Narrative had never been thought of. When I first met with and read over his Relation, I was resolved wholly to slight it, as an impudent piece, which refuted itself, and could not do the least wrong, either to the Truth or Me, with any impartial Reader, which might possibly come to have the reading of it: but when I considered that he had taken the boldness to present it to the Judges of Assizes at Maidstone, (as a preparative to his supposed trial) and that multitudes of Copies were dispersed in City and Country, which might stumble some unstable souls, ignorant of the Truth, of Coppin, and what had passed betwixt me and him, I thought it my duty to draw up and publish this Narrative, which now at length presents itself to thy view. Christian Reader, let me request thee to maintain in thy soul a holy revevence of sacred Scriptures, with a sincere love of the Truth as it is in Jesus, and then thou art safe for ever from the least danger of any hurt from this or any such like noonday devil For not receiving the Truth in the love of it men are abandoned by God to believe such damnable lies and blasphemtes. The truth is Coppins practical impurities begin to break forth so notoriously, that I hope is will awaken some (at least) of his seduced followers, to be sensible of his Dogmatic impieties and Heresies. I am persuaded that as his Doctrines are the Doctrines of Nicolaitans, Gnostics and Borberits, so his deeds are and will prove answerable: Filthy doctrines and filthy practices being (through the just judgement of God) mutual causes and effects one of another. But we must all appear before the Judgement seat of Christ ere long: Reader (whoever thou art) believe it, mind it, and prepare for it: So I leave thee to judge of me and this Narrative as thou pleasest.  
W. R.   

IT is now some four or five years since one Joseph Salmon came first into these parts; and after some flourishing discourses made in Chatham, Stroud, Margret's, and Rochester Parish-Churches, at length he set up a course of preaching every Sabbath day in the Cathedral at Rochester; where his manner was to Allegorise the Scripture, and make a nose of wax of it, forcing some Allegorical sense on the plainest Historical and Doctrinal passages of Old and New Testament: He decried all forms whatsoever, in Religion (not excepting the form of sound words, 2 Tim. 1.13.) he desperately undermined the whole mystery of godliness, and sowed the seeds of Ranting Familism; yet managed his devilish designs so slily and cunningly, that it was not easy for an ordinary hearer to discover them, though to a judicious ear, they were discernible enough; his language was smooth and taking, especially with carnal auditors, that delight more in Playbooks, then in the Book of God. What St Augustine writes of Faustus the Maniche, Confess. l. 5. c. 3. sec. 1. I have often thought with myself, 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 entangled 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 several 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 Hills the Searcher (which Hills, with Robert Cousins, and John Phinehas, Carpenters, had been principal fautors and followers of Salmon.) This Coppin presently takes upon him to preach twice every Lord's day, in the Cathedral, 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 errors, 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 God's providence is come to pass. Coppins doctrines were so gross from Sabbath to Sabbath, that they were in the mouths 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 mankind 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 errors: I confess my spirit was much stirred at the hearing of him, and I took occasion to manifest my detestation of his errors and blasphemies to one that stood by me, resolving in due time to witness against them, both publicly and privately, as I had occasion: His Discourse being ended, I immediately 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 Cathedral; warning the people to take heed of such Doctrines, and the broachers of them; whereupon (as I was informed) Coppin renews his challenges every Sermon he preached. 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 behind 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 myself, agreed to preach a Lecture every Tuesday in Rochester Cathedral, for the benefit of the Soldiers especially, and such others of the City or Country as should come to hear: Captain Smith readily complying with us to bring his Soldiers, the Mayor of the City likewise approving of the work, Mr Sandbrooke begun the Lecture October 9th, and so we continued it from week to week; every Lecture we preached more or less declaring ourselves against some of Coppins errors; he likewise continued his Sabbath days 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 believe, that God was angry with any of them for their sins; he continued his challenges of any that would, to object against his Doctrine; and November 4. (being the Lord's 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 preached (or rather prated) according to his manner, and when he had done, he called 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 leisure 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 unkind 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 Lord's day, I received three or four lines from him, wherein he signified his receipt of mine, at his coming home; and (withal) 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 Cathedral, and Coppin (before either the Mayor or Capt. Smith were come) possessed 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 conscientious 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 errors, I propounded this Proposition to Coppin: He that persuades the people to believe 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 venture of damnable heresy: 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 tongue's 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 God's providence) I added my Assumption to the former Proposition; That Rich. Coppin was a persuader of the people to believe that Jesus Christ was a sinner and that his humane nature was polluted with sin, and so inferred the Conclusion, That he was a perverter of Scripture, a blasphemer of Jesus Christ, and a venture of damnable heresy, but then being pinched 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 testify 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 universal 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 justify that assertion by Scripture, wherein how miserably he did abuse Scripture, is to be seen in part, by what himself hath printed: Several other errors 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 moved 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 passed between Coppin and myself at this meeting, only thus much I must needs say, and 'tis 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 spoke; 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 misreports 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 tells 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 unkennel 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 days contest with Coppin, Mr Gammon came to me, and thanked 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 preached 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 robinson's means) it was agreed that Coppin and I should have another bout, and Coppin having choice of his day, pitched on Tuesday December 11. Sabbath day December 9 Mr French came to the Cathedral, and had some Discourse with Coppin, whereof Coppin himself gives such an account, as doth abundantly discover, that he then betrayed many of his damnable errors, concerning Heaven, the ascension o● 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 show of, which is gross enough, and clearly discovers his Fanatical Familisticall spirit: When Tuesday was come, there was again a very great concourse of people in the Cathedral, and Coppin by ten of the Clock or before, possessed 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 preached that day fortnight another's turn that was not well; yet I was content to pass that by, without taking notice of it, having a design so to manage my Arguments against Coppin, as in my Propositions to lay down the Doctrine of the Scripture, contradicted by Coppin, and then to adde● pregnant Scripture-proofs, with●●● 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 resolved to word it out in a wild 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 poisonful 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 persuaded 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 endeavoured to undermine; to this end, desiring in the first place to ascribe righteousness to my glorious Maker and gracious Redeemer, I produced several 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 Hypostatical union with the holy Son of God; and this holiness of Christ's 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 form, from the very first moment of its conception, wherein it was also assumed into personal 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 alleged and improved Heb. 4.15. & 7.26. Joh. 14.30. 2 Cor 5 21. Luke 1.35. showing the horrible and damnable blasphemy or the contrary assertion, pulling the Crown from the Head o● Christ, destroying the Godhead of Christ, satisfaction for sin, and salvation by Jesus Christ: I vindicated some of the Scriptures abused by Coppin against this particular, showing 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 signify a sin offering, and so 'tis used at least forty 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 individual nature which Jesus Christ did take upon him, was sinful and polluted with sin; and thinking to ensnare me, demanded of me who that Highpriest 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 fare from approving of, (having declared myself to the contrary before) that I openly professed it was the answer of some Prevaricator, that was resolved to gratify 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 margin of his printed relation, and would no doubt have made use of it at that time, had it come to his mind, Heb. 7.27. which at first view to a superficial 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 itself, 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 typical High-priests (being sinners themselves) offered daily, first for their own sins, and then for the peoples, Jesus Christ the great Highpriest (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 God's 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; alleging this (which Coppin would not take notice of) that the bodies of believers 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 Heresy 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 alleged what Christ speaks concerning the sin against the holy Ghost (amongst other Arguments) against his Hell-hatcht Doctrine of Universal 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 conscientious person may easily perceive how miserably he doth pervert the meaning of our Saviour's words concerning that unpardonable sin, whereof I am afraid he is but too deeply guilty, he doth so desperately 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 cannot but be convicted; he now shown himself tooth and nail for his darling heresy of Universal Salvation; disclaiming any other Judgement but what doth pass upon men in this life, asserting no eternal destruction of any man's person whatsoever to be mentioned in Scripture, with several 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 convinced from his own mouth, of his desperate and devilish doctrines vented by him; but at length perceiving the patience of the Auditory quite tired, and being wearied myself 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 urged two Arguments against him as the result of what had dropped from his own mouth; the first was this: He that is a false Prophet, and prophecies lies in the Name of the Lord, he is an enemy to the State; But Rich. Coppin is a false Prophet, and prophecies 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, aught to be avoided by conscientious 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 myself 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) placed 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 Syllogistical Dispute, but diverted to Queries, and took occasion to leave the main Controversy which should have been prosecuted, withal finding himself extremely 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 day's 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 shameful 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 joining myself with Mr Sandbrooke in the same Pew, when he had ended, I stood up, and addressing myself, 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 called to it by such as had authority, I was constant to my resolution of meddling 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 effectual Doctrine to restrain from sin, and promote sanctification; I gave them to understand that indeed the true Doctrine of God's special love to his people, it was a most effectual means to promote sanctification in the children of God, that have a childlike gracious disposition in them; but the false doctrine of God's general 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 'tis held forth by our Anabaptists (who thence infer 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 actual, are also damned for Original sin; yea I made no question but many Infant-childrens, never guilty of any actual sin, might be damned to hell for that Original 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 entrusted in the present Government, who would count it a dishonour to be represented as countenancers of such a Blasphemer, and discouragers of his conscientious opposers; hereupon I craved leave to read a List of some of his errors, 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 mankind shall be saved.  
4. That a man can have no assurance of his own salvation, unless he believe this doctrine; for if there be but one in the world to be damned, he might suspect himself to be that man.  
5. That all the good works that men do, can do them no good.  
6. That all the evil works men do, can do them no harm.  
7. That the Scripture speaks only of a spiritual resurrection, and there shall be no resurrection of the bodies of men.  
8. That Jesus Christ is all the three Persons in the Trinity, the Father, Son and holy Ghost, and that all the three Persons, are but so many manifestations of God.  
9 That the everlasting Torments of hell shall have an end.  
10. That hell is within men before they believe, and that there is no such hell as is commonly believed, to be a place of torment to any after this life.  
11. That the doctrine which affirms no redemption out of hell is false, That there is redemption out of hell.  
12. That there is no eternal judgement to come, wherein Jesus Christ appearing in a visible way, shall judge the world.  
13. That the Doctrine of Universal Salvation, is the most effectual Doctrine to promote sanctification.    
These devilish doctrines (which yet were not one half of what he had vented) being read in his hearing, he did not, could not deny one of them, but spent many words to justify the third, and the last of them, adding several more at this time, this among the rest, That Jesus Christ himself was that one Leper of ten, who being made whole returned to give God thanks; quoting many Scriptures, but allegorising and wresting all against the truth; insomuch that I could not but declare my judgement, that if St Paul were present, he would bespeak him, as once he did Elymas, Act. 13.10, 11. and that with like success, causing him to grope his way out of the Church; and because I knew we had a very ingenuous Gentleman living near, who had been stumbled by Jesuits, not to acquiess in the sufficiency of Scripture to determine all Controversies of Religion; supposing this Gentleman might be present, and that the horrible wresting of Scripture by this wretch, might be no small offence both to him and others, furnishing the Jesuits with some advantages to insinuate the necessity of some other Judge, besides the holy Ghost (speaking in sacred Scripture) to decide Controversies in Religion; therefore I desired any Jesuits whatsoever that might be present (or their friends) to take notice, that there were hundreds of godly learned Ministers in England, whose Books I was not worthy to bear after them; and yet I should not doubt (in the strength of Christ) to encounter any Jesuit of them all, in maintaining that great point of Doctrine, That the holy Ghost speaking in Scripture, is the supreme Judge to determine all Controversies of Religion; adding other things to the same effect; taking notice of the wiles of Jesuits, who being beaten out of the field themselves, by their Learned Antagonists, did now seek to baffle us out of our Religion by a company of ignorant, impudent praters, that take upon them to be Preachers of the Word of God: and whereas Coppin had again and again suggested, that we Ministers did envy the knowledge of the people, desiring to keep them in ignorance, I professed I hearty wished that all men knew as much of God in Christ as myself, provided I knew no less than I did; and if I knew any way more effectual than other to improve the knowledge of others, I should readily take it: In fine, I desired those that had given any countenance to this blasphemer, to be humbled for what they had done, and do so no more, promising both by Preaching and Catechising, to endeavour that all sorts (even children) might be Antidoted against his errors; and Coppin having pretended that the right hand of God signified the Gospel, and favour of God, under which all mankind should at last be brought, I alleged and paraphrased on that place, Psal. 21.8, 9 with special reflection on Coppin and his errors; but Coppin was resolved, let me say what I could of him or his opinions, he would say something after me, though nothing to the purpose, but only that like the Author of the golden Legend, he might show himself to be a man Plumbei cordis ferrei oris, I might add, aeneae Frontis. When I had ended, and was resolved to speak no more, Coppin declaring himself against all water Baptism since the death of John Baptist, as having neither precept nor example in Scripture: Gammon he stands up, and would fain have been saying something, but Mr Robinson (I well remember) told him, he was a very fit man to encounter Coppin, for he had good lungs, and his tongue was well hanged, but now the time was spent, and they could stay no longer: When I saw Coppin would never end, I took my leave of the Assembly, with that of St Paul, Grace be with all that love the Lord Jesus Christ in sincerity, Eph. 6.24. and so I went out; What Gammon said afterwards I know not; I easily believe what Coppin prints of him, may be the truth of what he spoke, for being a great dipper, I know him to be dipped over head and ears in many dangerous errors, and therefore no wonder if his bolt be so suddenly shot against those earnall Priests, as he calls them, whose weapons are too spiritual for him with his carnal opinions and practices, as will appear (I doubt not) in due time. These several public Discourses with Coppin being over, and he having now openly discovered himself before multitudes of sufficient witnesses, to be such a notorious blasphemer, and monstrous imposter, notice being given to Major General Kelsey of him, he was pleased to direct his Warrant to Captain Smith, December 19 requiring him to take Coppin into his custody, &c whereupon Captain Smith, December 22, apprehended him, and accepted security for his true imprisonment; but the next day (being Lords day) he set a Guard of Soldiers in the Cathedral, with Order to hinder Coppin from preaching there, in case he should attempt it, though he and his security were engaged to the contrary; yet so eager was this prater to be still spitting forth and spreading his poisonous opinions, and so confident he should have found a party of Soldiers and others that would have tumulted and mutined for him, rather than suffer an interruption of his deluding Sermons, that when he saw he could not be permitted to preach in the Cathedral (which he endeavoured) he then attempted a public prating, first on a Tombstone in the Churchyard, and after that on a joined stool in the Common, where he wanted not for Auditors to flock about him, but Captain Smith (in pursuance of his Order) soon silenced him in both places, and dispersed his followers, confining him to his quarters, causing him to keep himself private there, and to be forth coming when he should be called before the Major General, the next day being Moonday, Decemb. 24. General Kelsey came to the Crown in Rochester, accompanied with two or three Justices of the Peace, where upon examination of several witnesses upon Oath, Coppin was found guilty of so many intolerable Blasphemies and Heresies publicly avouched by him, that his Mittimus was made, and he was that day sent away unto Maidstone Gaol, where he still continues prisoner; it was expected he should have been brought to his Trial the last Assizes, but it seems it was not thought fit to proceed so fare against him, what will at last be done against him I know not, only this I verily believe that Prophecy of Enoch recorded by Judas, will in due time take hold of him, Judas v. 14, 15. for my part I bless God his madness is so fare manifested (though not to all, yet) to many, that I hope he shall henceforth prevail no further in this place; and truly if I were presently to quit my station, not only in these parts, but in this world, it would be some content unto me, that before my departure, God made me an occasion (at least) of restraining and hindering such a pestilent emissary of hell, from displaying a banner for the devil in Rechester Cathedral, especially considering the course is taken to prevent either him or any other, from doing the like for time to come; yet thus much I can freely profess to all the world, that when I first undertook to appear against Coppin, and all along, in what I did or said, I never so much as dreamt the issue would be what it proved, nor had I intentionally the least hand in informing or engaging the Major General against him; what was done in that kind, was done by others (I know not whom) without my persuasion or privity; yet I confess when it was done, I could not but approve of it: I conceive the Major General did both himself and the State some honour in taking the course he did with him, and though I was not bound to witness against him at the Assizes, yet being desired by two Justices of the Peace, I was there, resolving had he been brought to his Trial, and my testimony required, I would have been ready to give it in, on the behalf of my King and Saviour, against such a black-mouthed foul enemy of his Person, Crown and Dignity, as this Richard Coppin proclaimed himself to be; concerning whom, my judgement (upon serious examination and experience) is this, That he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-condemned in his damnable Doctrines, speaking lies in hypocrisy, having his conscience seared with a hot iron; being a Jesuited Familist, tutored by Jesuits, prompted by the devil, who hath hypocrisy, confidence, impudence, Atheism, and malice against truth, enough to make him a sworn brother of the Ignatian fraternity, only he seems to want for Learning, whereof most of that society have but too much, though many have nothing so much as they pretend to: yet Coppin seems to be as well learned in the black Art of equivocating and lying, as some of them; in perverting and wresting Scripture he is nulli secundus, inferior to none of them: 'tis great pity but he and his elder brother Joseph Salmon should be sent for a present to their holy Father the Pope of Rome, that so his holiness may bestow his fatherly benediction upon them, for their good service they have done him, in undermining the very Foundations of the Protestant Religion, and persuading Protestants to believe that there is no Antichrist in the world, but what is to be found in the most zealous Protestant Ministers, nor any other Whore of Babylon, but the Reformed and Reforming Protestant Churches of England, and consequently the Pope of Rome is not Antichrist, the great Antichrist, nor the Church of Rome the Whore of Babylon, the Strumpet of Antichrist: that the holy Scriptures are a leaden Lesbian rule, a nose of Wax, a mere cipher, which may be made to signify any thing, according as his Holiness (who is the supreme Enthusiast) shall please by his spirit of infallibility to interpret them; These, with a world of such like opinions, have been so bravely propagated by those Jesuited Apostates from, and adversaries to the truth (when Jesuits were at a loss, and could scarce tell how to play their game any longer in their own shapes) that truly these by blows of theirs deserve to be created, not fratres, but patres Ignatianae societatis, and to be sent forth tanquam legatos è latere, to propagate the Faith of Rome, whose Faith is Faction, whose Religion is Rebellion; they are true Babel bvilders, Church and State Levellers, mortal enemies to an Orthodox, Learned, Godly, Protestant Ministry, and no better friends to a Conscientious, Religious, Righteous, Protestant Magistracy; they are Fidei simul & Legis nostra ludibrium, Ecclesiae & Reipublicae incendium, Religionis & Reformationis Anglicanae opprobrium; from them, with Popish Priests and Jesuits (their Confederates and Counsellors) together with all their false Doctrines, Heresies, Blasphemies, and bloody Cruelties, Good Lord deliver us.  
FINIS.