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, Margrets, and Rochester Parish-Churches, at length he set up a course of preaching every Sabbath day in the Cathedrall at Rochester; where his manner was to Allegorize the Scripture, and make a nose of wax of it, forcing some Allegoricall sense on the plainest Histo­ricall and Doctrinall 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 desperatly undermined the whole mystery of godliness, and sowed the seeds of Ranting Familism; yet mannaged his devillish designs so slily and cun­ningly, that it 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 S ^t 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 [Page 2]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 S ^t 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. [Page 3]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) M ^r Sandbrooke, M ^r Acworth, M ^r 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, M ^r Sandbrooke began the Lecture October 9 ^th, 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 5 ^th 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 27 ^th (preaching M ^r 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, [Page 4]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 3 ^d 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 M ^r Maior, M ^r 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 [Page 5]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 M ^r 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 '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 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 [Page 6]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, M ^r 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, M ^r 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 M ^r 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. M ^r 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 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 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 adde [...] pregnan [...] 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 re­solv'd to word it out 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 [Page 7]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 o [...] 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 'tis 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 [Page 8]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 [Page 9]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 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 [Page 10]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 M ^r 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, M ^r 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, M ^r 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 M ^r Sandbrooke had done him too much honour in vouchsafing to encounter him afresh, after such a discovery as himself had [Page 11]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 M ^r 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 'tis 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 [Page 12]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 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 spirituall 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 beleeve, and that there is no such hell as is commonly beleeved, 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 eternall judgement to come, wherein Jesus Christ appearing in a visible way, shall judge the world.
• 13. That the Doctrine of Ʋniversall Salvation, is the most effectuall Doctrine to promote sanctification.

These devillish 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 justifie the third, and the last of them, adding severall 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 allegorizing and wresting all against the truth; insomuch that I could not but de­clare [Page 13]my judgement, that if S ^t 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 Jesuites, 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 Jesuites 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 Jesuites 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 Jesuite of them all, in maintaining that great point of Doctrine, That the holy Ghost speaking in Scripture, is the supream Judge to determine all Controversies of Religion; adding other things to the same effect; taking notice of the wiles of Jesuites, 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 profest I heartily wisht that all men knew as much of God in Christ as my self, provided I knew no less then I did; and if I knew any way more effectuall then 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 Catechizing, to endeavour that all sorts (even children) might be Antidoted against his errours; and Coppin having pretended that the right hand of God signified the Gospel, and fa­vour of God, under which all mankinde should at last be brought, I alledged and paraphrased on that place, Psal. 21.8, 9. with speciall reflection on Coppin and his errours; 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 Authour of the golden Legend, he might shew himself to be a man [Page 14] Plumbei cordis ferrei oris, I might adde, 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 M ^r Robinson (I well re­member) told him, he was a very fit man to incounter 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 S ^t 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 beleeve what Coppin prints of him, may be the truth of what he spake, for being a great dipper, I know him to be dipt over head and ears in many dangerous errours, and therefore no won­der if his bolt be so suddenly shot against those earnall Priests, as he cals them, whose weapons are too spirituall for him with his carnall opinions and practices, as will appear (I doubt not) in due time. These severall publique 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 Generall 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 Souldiers in the Cathedrall, 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 poysonous opi­nions, and so confident he should have found a party of Souldiers and others that would have tumulted and mutined for him, rather then suffer an interruption of his deluding Sermons, that when he saw he could not be permitted to preach in the Cathedrall (which he endeavoured) he then attempted a publique prating, first on a Tombstone in the Church-yard, and after that on a joyn'd stool in the Common, where he wanted not for Auditors to flock about him, but Captain Smith (in pursuance of his Order) soon silenc't him in both places, and dispers't his followers, confining him to his quarters, causing him to keep himself private there, and to be forth [Page 15]coming when he should be called before the Major Generall, the next day being Moonday, Decemb. 24. Generall Kelsey came to the Crown in Rochester, accompanied with two or three Justices of the Peace, where upon examination of severall witnesses upon Oath, Coppin was found guilty of so many intolerable Blasphemies and Heresies publiquely avouched by him, that his Mittimus was made, and he was that day sent away unto Maidstone Gaole, where he still continues prisoner; it was expected he should have been brought to his Triall the last Assises, but it seems it was not thought fit to proceed so farre against him, what will at last be done against him I know not, only this I verily beleeve that Prophesie of Enoch re­corded by Jude, will in due time take hold of him, Jude v. 14, 15. for my part I bless God his madness is so farre 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 Cathedrall, 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 ingaging the Major Generall against him; what was done in that kinde, was done by others (I know not whom) without my perswasion or privity; yet I confess when it was done, I could not but approve of it: I conceive the Major Ge­nerall 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 Assises, yet being desired by two Justices of the Peace, I was there, resolving had he been brought to his Triall, 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-mouth'd 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 hypocrisie, having his conscience seared with a hot iron; being a [Page 16]Jesuited Familist, tutor'd by Jesuites, prompted by the devil, who hath hypocrisie, 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 learnt in the black Art of equivocating and lying, as some of them; in perverting and wresting Scripture he is nulli secundus, inferiour 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 perswading Protestants to be­leeve 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 meer Cypher, which may be made to signifie any thing, according as his Holiness (who is the supream 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 Jesuites 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 builders, Church and State Levellers, mortall enemies to an Orthodox, Learned, Godly, Protestant Ministry, and no better friends to a Consciencious, Religious, Righteous, Prote­stant Magistracy; they are Fidei simul & Legis nostra ludibrium, Ecclesiae & Reipublicae incendium, Religionis & Reformationis Angli­canae opprobrium; from them, with Popish Priests and Jesuites (their Confederates and Councellours) together with all their false Do­ctrines, Heresies, Blasphemies, and bloudy Cruelties, Good Lord deliver us.