Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	live_v	present_a	ungodliness_n	2,099	5	11.1926	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34470	A blow at the serpent; or a gentle answer from Madiston prison to appease wrath advancing it self against truth and peace at Rochester. Together with the work of four daies disputes, in the Cathedral of Rochester, in the Countie of Kent, betweene several ministers, and Richard Coppin, preacher there, to whom very many people frequentlie came to hear, and much rejoyced at the way of truth and peace he preached, at the same whereof the ministers in those parts began to ring in their pulpits, saying, this man blasphemeth, ... Whereupon arose the disputes, at which were some magistrates, some officers, and souldiers, peaceable and well-minded, and very many people from all parts adjacent, before whom the truth was confirm'd and maintained. The whole matter written by the hearers, on both sides. Published for the confirmation and comfort of all such as receive the truth in the love of it. By Richard Coppin, now in Maidston Prison for the witness of Jesus. Twenty five articles since brought against him by the ministers, as blasphemie, and his answers to them, how he was	Coppin, Richard, fl. 1646-1659.	1656 (1656)	Wing C6094; ESTC R215454	85,329	113

Coppin speake Rosewell Pray let me speak you see with what a bundle of words this man hath heaped up a discourse as that the wicked one in man doth commit sin and that when Christ doth come that is but the beginings of his regeneration and you know that when Christ doth lay hold on any soule there is a work of regeneration wrought on that man and this work of regeneration Christ doth work onely in his people not in all men Coppin It is manifest that all men were and are the people of God though til this work of regeneration is wrought in them they do not appeare to be of God but of the devill having not the knowledg of God within them CHAP. XI A briefe hint of generall salvation by Christ of the people called Jews Gentiles and Heathens c. that it is the onely doctrine to keep men from sin and to be assured of their owne salvation how and when ROsewell The whole Scripture puts difference between the seed of the woman and the seea of the serpent and between them that shall be saved and them that shall be damned and if the devill should come from hell and preach a doctrine to bring men to the broad way of destruction this is the onely thing to make them believe all shall be saved and that whatsoever good deeds man doe can doe them no good and whatsoever evill deeds they doe can doe them no hurt Coppin You say there is no greater thing in the world to bring men into the broad way of destruction then to tell men that all shall be saved and that it is doctrine of devills therefore shall I goe on and prove how God will save all men and destroy onely the seed of the serpent in them which is no doctrine of devills but of Christ and his Apostles which they preached for to call men to salvation from the broad way of destruction into which they were led by the doctrine of damnation or damnable doctrine the doctrine of devills For God sent not his Son into the world to condemn the world but that the world through him might be saved and it is God that justisieth sinners who the● shall condemn Not I saith the Lord for I will that all men shall be saved and of this saith Paul am I made a Minister I speak the truth in Christ and lye not my conscience also bearing me witnesse in the Holy Ghost that I have great heavinesse for my Brethren according to the flesh who are Israelites and yet ignorant of this mysterie their own salvation 〈…〉 and therefore Brethren consider seriously of the Doctrine of the Apostle in Rom. Chap. 9. 10. 11. First he goes on and tells them that though Israel be as the sand in the sea yet a remnant shall be saved meaning of the Jewes at that time to whom the word Election only belongs for a very small number then believed the rest were blinded yet he tells them it shall come to passe that in the same place where it was said unto them Ye are not my people there shall it be said Ye are the children of the living God what saith the Apostle though Israel be cut off for a time hath God therefore cast away his people which he foreknew God forbid God hath not cast away his people for ever though at this present time there remains but a remnant according to the Election of grace that is now saith he but doth not tell them it shall be alwayes so but to the contrary he affirmes for the holy seed was still in them though they were blind and saw it not and of this he would not have them ignorant that blindnesse in part is happened to Israel until the fulnesse of the Gentiles be come in and so saith he which said before a remnant should be saved saith now all Israel shall be saved as it is written A Deliverer shall come out of Sion and shall turn away ungodlinesse from Jacob and this shall be my Covenant when I take away their sins for the people shall be all righteous a little one shall become a thousand a small number shall become a great number I the Lord shall hasten it in due time that it shall no more be said a remnant but all Israel shall be saved yea Jewes and Gentiles bond and free all have been baptized into Christ and shall be saved by Christ who is all and in all And the Heathen also hath he given to his Son Christ for an inheritance and the uttermost parts of the earth for his possession to be possest by him but of the times and seasons Brethren I would not have you ignorant for he comes as a Thief in the night And whereas you say that this Doctrine of Salvation to all men gives men liberty to sin I tell you no for when once this love of God which is so free to all men hath appeared to my soul thy soul and any soul in the world it will keep him from the liberty of sining and bind him fast to the liberty of Christ as it is written The grace of God which brings salvation to all men hath appeared what to do to give them liberty to sin no but doth teach them to deny all ungodlinesse and worldly lusts and to live soberly and righteously in this present world no more according to your own wills but the Lords will for now they are in the power and hands of the Lord and he doth act them which way he please for his own glory and their good in him and then what art thou O man that judgest thy Brother thou therein judgest the Law by which he is kept and thou art not then a doer of the Law but a Judge for man cannot do any thing of himself but by that Law which he is kept and therefore all men are to say If the Lord will we shall do this or that for the Law of love which is in Christ constrains men to that which is good from that which is evil And therefore to the contrarie of what you say I declare that by your preaching of wrath hell and damnation to poor souls that are weak in the faith it doth but cast them down from the knowledge of the love of God through which they should s●● themselves saved and they can never see the love of God in Christ after that way which you preach unto them and therefore pray see friends who say they Preaches Gospel know what Gospel 't is they Preach the Apostle saith The Gospel which they preach is not after mans wisdome but by the demonstration of the spirit and of power For we Preach saith he Christ crucified to the Jewes a stumbling block and to the Greeks foolishnesse because they know not the mysterie of godlinesse which is Christ in them the wisdome of God and the power of God and we preach peace on earth and good will towards men and

in due time it shall be manifest to all for there is but the want of faith in men to believe it which is the substance of things hoped for and the evidence of things not seen by which all men are assured and draw nigh unto God which in due time shall be manifest to all men Now if this Spirit of Faith and faithfull Witness the Lord Jesus thus manifest in men for the salvation of their soules will not keep men from licentiousness there is nothing will for which seriously consider the Apostles words in Titus 2. 11. We were wicked and sinfull saith he as well as others but when the grace of God which bringeth salvation to all men had appeared to us teaching us that denying all ungodliness and worldly lusts we should live soberly and righteously in this present world speaking evill of no man for we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envie and hating one another as well as others but after that the kindness and love of God our Saviour toward man appeared not by works of righteousness which we have done but according to his mercie he saved us how why by the washing of regeneration and renewing of the holy Ghost and so saith Peter see that you lay aside all malice guile and hipocrisies and envyings and evill speakings and as new born babes desire the sincere milk of the Word that you may grow thereby if so be you hav● tasted that the Lord is gracions CHAP. XVII The complaint of Ministers to Magistrates against those that Preach without Orders from the Vniversitie the dutie of Magistrates not to forbid any but to reprove such complainers AGaine you say you would have men learn and study the Scriptures but not to Preach of them but sure that is for feare your trade of Preaching should goe downe and you to keep it up will cry out to the Magistrates to forbid and suppress all that declare any thing of the love of God to their soules and have not the like Orders from the Universities as you have concerning which read Numbers 11. there was Moses a Magistrate of the Lord and the Lord commanded him to gather unto him seventy of the men of Israell to assist him in the work of the Lord and to bring them up to the Tabernacle where they should receive the Spirit and to prophesie Now there were two men which did not come up to the Tabernacle as the rest did but tarried behind in the Camp and there received the Spirit and Prophesied whereof complaint was made to Moses of them saying Eldad and Medad doe Prophesie in the Camp my Lord Moses forbid them why saith Moses enviest thou for my sake I would all the Lords people were Prophets and that he would powre his Spirit upon them though they came not up to the Tabernacle yet having the Spirit let them prophesie So now if any man do declare any thing of God which hath not been at the Universitie woe he is immediatelie cried out against to the Magistrate as a blasphemer to be forbidden but God is not tied to place nor persons nor learning it is not your your Schools will make you Ministers of the Gospel no it is the Spirit of the Lord that doth make a Minister of the Gospel and it was the Spirit that made Christ a Minister for saith he the Spirit of the Lord is upon me therefore will I preach glad tydings of the Gospel and as everie man hath received the Spirit so let them administer without any forbiding Now you Magistrates you are set up for the punishment of evill doers and for the praise of them that doe well but are you like that godly man Moses a Magistrate of the Lords to discern the good which is to be praised and the evill which is to be punished and so to doe justice and righteousness to countenance Godliness if you were you would fordid none to Preach that speaks their experience of the things of God but would incourage all men and wish all the Lords people were Prophets and that he would powre his Spirit upon them and so like Moses reprove any that would have them forbid and then you would appear to be Magistrates of the Lord as Moses was and to doe the worke of God as Moses did for which the Lord instruct you all CHAP. XVIII A childs condition is Christs Kingdome their coming to him his hand laid on them they blessed by him of his arm to all men and when AGaine there is one thing more which you have said and that I must open That is you say that thousands of Children are now in hell for their originall sin which is a trouble to many people to heare such things asserted therefore what the Lord may discover to me at this time concerning this thing that will I declare to you That when the Lord Jesus would declare unto his disciples who were subjects fit for the Kingdome of God he takes a little child in his armes and sets him in the midst of them saying except you become as this child you cannot enter into the Kingdome of Heaven that is to become a child in the knowledg of things below Christ to know no more sin nor divell then a child doth and to be as meek and as humble as innocent and as harmlesse as a child is now Christ tells them they must be borne againe into a childs condition that is to be little even as nothing in their owne wisdome and not to know themselves able to act themselves forth in any thing neither in thought word or deed but in all things to be acted by another even God and this Spirituall birth Nicodemus a Ruler among the Jewes was ignorant of saying unto Christ How can a man be borne when he is old can he enter the second time into his Mothers womb and be born no saith Christ not so but except you be borne of the Spirit of Regeneration and the new birth and so become as a little child to know no evill sin nor divell nor any thing of selfe wisdome knowledge or righteousness which he was concieved in by that Mother the flesh or carnall mind but to be as one dead in all old things borne by that Mother and liveing againe in a new life to behold all things made new in him and Christ knew that a little child was the fitest subject he could compare a soule unto whereby he might know himselfe a subject fit for the Kingdome of God free from all sin Againe there were some that brought little children unto Christ that he should touch them and his Disciples reproved those that brought them and Christ said suffer little children to come unto me and forbid them not for of such is the Kingdome of God this Scripture I know is brought by the Ministers to prove the baptizeing of children with water though I denie