Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	dead_a	quicken_v	trespass_n	3,621	5	10.4863	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19487	The anatomie of a Christian man VVherein is plainelie shewed out of the VVord of God, what manner of man a true Christian is in all his conuersation, both inward, and outward. ... By M. William Covvper, minister of Gods Word.	Cowper, William, 1568-1619.	1611 (1611)	STC 5912; ESTC S108976	153,437	332

Naturall inability to fulfill these commandements he turneth all the precepts of God into prayers the vse whereof I hope in all the parts of thy life shall not be vnprofitable for thee And last of all hee liues in a continuall practise of those du●…ties of godlinesse which God in his word hath commanded him and he himselfe doth pray for Now in the end I haue onely to obuiate two sorts of men by the one it is surmized that I haue plowed with the Heifer of another specially of Cashmannus who hath written before me de nouo homine by the other it may be obiected that I haue presented an imperfect image of a Christian and haue left out many things which profitably might haue beene pointed out concerning him For the first as I giue thanks to God for the labours of that worthy man so if I had borrowed any thing from him I would neuer thinke shame to confesse it nam ingenui pudoris est vt ait Plinius fateri per quos profecerimus haec quasi merces authori iure optimo pensitanda est ne fures esse videamur but the truth is that many yeares before he came in this Country this Anatomie was drawne and portraited as now you see it As for the second I humbly confesse it Malim tamen aliquid agendo maiorem àme doctrinam sapientiam desiderari quam nihil agendo prudentior doctiorque iudicari It was a commendable policy of these Indian Philosophers called Gymnosophista qui à suis discipulis seuerius otis quàm negoti●… rationem exigendam esse arbitrabantar What I haue done in this little labour is a part of my negotiation with that one talent I haue receiued from the Lord and which hee hath charged me to put to the vttermost profit And therefore had I rather by doing of some good lay open my infirmities to the censure of men then to hide by idlenesse my talent in the earth and so to incurre the indignation of my Maister I know my selfe I haue not done what I should nay not what by the grace of God I could yet that which in regard of my daily labour in the worke of the Ministerie I might Accept therefore from me this image of a Christian in a Christian manner apply it to thy selfe and looke what similitude or dissimilitude thou findest betweene thee and it Doe as Elizeus did to the widdowes sonne when he raised him from death to life he stretched himselfe ouer the childe hee put his mouth on the childes mouth his eyes on his eyes his hands on his hands and therewithall he ioyned prayer and the childe reuiued so compare thou thy selfe with this ensample thy minde thy will thy affections thy words thy actions with these of the new man where thou ●…indest a conformity giue thanks to God for the beginning of the worke of his grace in thee where not pray to God further to quicken thee that thou mayest grow in an holy similitude and conformity with him to the glory of his holy name and thy euerlasting comfort in Christ Iesus to whom be praise glory and honour for euer Thine in the Lord Iesus Mr. VVILLIAM COWPER Minister at Perth PSAL. 49. Come and I will tell you what the Lord hath done to my soule THE ANATOMIE of a Christian. CHAPTER I. OF HIS NEW BIRTH OR REGENERATION The Lords Command concerning it I Knew that thou art obstinate and thy necke is an yron sinew and thy brow brasse Esa. 48. 4. I knew that thou wouldst grieuously transgresse therefore haue I called thee a transgressor from the wombe vers 8. In thy natiuitie when thou wast borne thy nauill was not cut thou wast not washed with water I saw thee polluted in thine own blood Ezech. 16. 4. 6. Neuerthelesse for my names sake and for my praise haue I refrained my wrath from thee that I cut the●… not off Esa. 48 9. Yea euen when thou wast in thy blood I said vnto thee thou shalt liue ●… sware vnto thee and entred into a couenant with thee saith the Lord and thou art become mine Ezech. 16. 8. For why shall I cause others to trauaile and bring forth and shall I remaine barren saith the Lord Esa. 66. 9. No But in the middes of my children the worke of mine hands shall my name be sanctified Esa. 29. 23. Thou shalt call me father and not turne from me Ierem 3. 19. And I will put a new spirit in thy bowels that thou maist walke in my statutes Ezech. 11. 19. Old things are passed away behold all things are made new if any man be in Christ let him become a new creature 2. Cor. 5. 17. Verely I say vnto you except a man be borne againe he cannot see the kingdome of God Ioh. 3. 3. Be yee therefore renewed in the spirit of your mind Eph. 4. 23. Putting on the new man which is renewed in knowledge after the image of him who created him Coloss 3. 10. The Christians Prayer for Grace to obey this command O Lord since flesh and blood cannot inherit thy kingdome and none can see thee but the pure in heart and such as are like thee I beseech thee Lord to transform me into thine image from glory to glorie by thy spirit that where thou art there I may be to behold thy glory It lies not in my power to change one haire of my head to make it white which is blacke farre lesse can I change mine heart to make it cleane which is filthy No man can tame the nature of man that which is crooked he cannot make straight but O Lord that which is impossible with man is possible with thee thou giuest sight to the blind thou raisest vp the crooked thou turnest a barren wildernesse into a fruitfull land thou sendest forth thy Spirit and renewest the face of the earth thou callest things which are not and makest them to be yea thou raisest vp the dead O Lord declare this thy great power in mercie vpon me turne the barren wildernesse of mine heart into a fruitfull garden water it with the dew of thy grace that receiuing a blessing from thee it may bring forth fruit vnto thy glorie Send forth thy Spirit and breath life into my dead soule that I may liue and praise thee O God of my saluation for euer thorough Iesus Christ. Amen The Christians Practise of this command I Was conceiued and borne in sinne Psal. 51. I walked as a child of wrath according to the course of the world after the spirit that workes in the children of disobedience Ephes. 2. But now I am receiued to mercie 1. Tim. 1. 16. and am by the grace of God 1. Cor. 15. 10. the workemanship of God created in Christ Iesus to good workes Eph. 2. 10. And this the Lord hath made me I made not my selfe Psal. 100. 3. he quickened me when I

was dead in sinne and trespasses Eph. 2. and of his aboundant mercie hath begotten me to a liuely hope by the resurrection of Iesus from the dead 1. Pet. 1. 3. and hath giuen me power to be one of his sonnes borne againe not of blood nor of the will of flesh nor of the will of man but of God Ioh. 1. 13. for of his owne will he begat me with the word of Truth Iam. 1. 18. Of a seed not mortall but immortall the word of God who liues and endures for euer 1. Pet. 1. 23. As the wind blowes where it lusts and wee heare the sound thereof but cannot tell whence it comes nor whither it goes so is euery man who is borne of God Ioh. 3. In the naturall generation we cannot tell what way the bones grow in the wombe of her that is with child Eccles. 11. 5. Farre lesse can wee know the vnsearchable waies of God Rom. 11. 33. In this new generation it is the Lords doing and is marueylous in our eyes Psal. 18. 23. His holy name be blessed therefore for euer and euer THE OBSERVATIONS ELection is the first spring that flowes from the bottomlesse fountaine of Gods loue but for a long time it runnes so secret that we cannot see it till it breake forth and appeare in our Regeneration or effectuall calling Regeneration is the first manifest effect of Gods mercie toward a man as wee could not be men if we had not beene conceiued and borne so can we not be Christian men vnlesse we be borne againe Therefore it is that when Nicodemus a Master in Israel was to be made a Disciple of Christ the first Doctrine that our Sauiour taught him was of Regeneration And it stands as a rule for all men in Christs schoole If any man will be my Disciple let him denie himselfe Now both learned and vnlearned liue as if Christianitie consisted in speaking and professing but sure it is the kingdome of God is not in word but in power and practise and he hath not learned Christ who hath not learned to cast off the old man who is corrupted through deceiueable lusts In the first generation wee were begotten men by the will of fleshand blood in the second we are begotten Christian men by the will of God In the first our mortall father begat vs to succeed him in the second our immortall father hath begotten vs for euer to abide with him By the first wee may say to corruption thou art my father and to the wormes yee are my brethren and sisters by the second wee may say to God thou art my father and to Iesus Christ elect Angels and holy men ye are my brethren For in the first we were conceiued and borne in sinne and consequently heires of wrath and eternall damnation but in the second we are the workemanship of God created in Christ to good workes and consequently heires of grace and glory If our first generation had beene good there had not needed a second In naturall men there are some remnants of Gods image and some sparckles of light by which they differ from beasts and a fellowship is entertained among men but these cannot profit man to saluation but rather makes him inexcusable and encreases his damnation Vigens ratione non viuens ratione Man indued with reason and not liuing by reason turnes that which is his glorie into shame because hee detaines and with-holds the truth in vnrighteousnes Our blessed Sauiour farre abaseth the pride of nature when hee saies that man cannot enter into Gods kingdome till he be borne againe What euer the Semipelagians of our time say to magnifie the arme of flesh and to diminish the praise of Christs grace certaine it is there is nothing in man by nature but the blind leading the crooked that is a blind mind leading a peruerse and crooked will and so no maruell that both of them at length if they be left vnto themselues fall into perdition It is a pitie to heare sillie worldlings boasting of the priuiledges of their first birth such as Nobilitie of blood and ancietie of their inheritances and are not humbled by considering that they are borne heires of Gods wrath which they shall inherit for euer when all the comforts of their earthly inheritances shall forsake them Be what thou wilt if thou haue no more then thou hast by thy first birth it were better for thee thou hadst neuer beene borne thou shalt curse for euer the loynes that begat thee and the wombe that bare thee and the pappes that gaue thee sucke thou shalt curse the day wherin it was said of thee A man is borne and thy vaine temporall gloriation shall end in a sore eternall lamentation Nicodemus was somewhat excusable though he vnderstood not the doctrine of regeneration because he had neuer heard it before but now if we be ignorant of it we are altogether inexcusable both because it is so clearely taught vs in the word and so necessarily required of vs that without it we cannot as saith our Sauiour enter into the kingdome of God The names which regeneration receiues in holy Scripture may helpe vs some way to know it if they be considered for it is called sometime a new creation sometime a new birth sometime a renouation and sometime a transformation There are saith Basil two sorts of creation vnum eorum quae ex nihilo cum non essent sunt condita●… alterum eorum quae ex prioribus ad meliora immutantur and of this last sort is Regeneration Of this it is euident that Regeneration is a mutation of the whole man both soule and body from one thing to another namely from sinne to sanctification from darkenesse to light from death to life from the power of Sathan to God Act. 26. 18. In euery mutation one thing remooues and another succeeds As in euery generation vnius ortus est alterius interitus so is it in this generation that which dies is corrupted nature called the Old man that which is quickened is renewed nature called the New man hee who hath rightly learned Christ cast off concerning the conuersation in time past the old man which is corrupt thorough deceiueable lusts and put on the new man which after God is created in righteousnesse and true holinesse Oportet enim eum qui alteram vitam incepturus est priori finem imponere The Regeneration then of the soule hath two partes the first is the mortification of the old man called also the circumcision of the heart and the crucifixion of the flesh the second the vi●…ification of the new man called also the first resurrection Corrupted nature is called the old man for three causes first because it is almost as old as our nature for it began in Adam soone after his creation Secondly it is called the old man in respect

Sathan but pittie the weake creature who is abused by him to offend thee In the third roome wee haue a prescribed remedie against carnall Anger if it ouer-take vs Let not the Sunne goe downe vpon thy wrath There are some men slow to Anger but if once they conceiue it they cannot easily be pacified others are both hastily angry and stubborne in continuance in it the third sort are slow to anger and ready to forgiue and these are the best ad tranquillitatus bonum plus appropinquant for they come neerest the nature of God It is an euill thing to conceiue this carnall Anger but it is farre worse to keepe it such is our corruption receiued from the first Adam that wee cannot hold Anger out of our heart but such is the obedience wee owe to the second Adam that wee should not let it lodge in our hearts after the setting of the Sunne As Bryers and thornes which pricke euery hand that doth handle them are the cursed fruit of the earth so are these spightfull men whom if thou dost stirre neuer so lightly they pricke thee with bitter speeches yea oftentimes though thou dost not stirre them they sting thee in secret with their backbitings manifested by their fruits to be of the cursed race of Caine the first murtherer of his Brother But the Children of God are full of gentlenesse loue and meeknesse they will not pricke thee no when thou dost handle them roughly by the words of sobernesse and truth they endeuour to make euill men better rendring good euen to those that haue offended them The Censure But now the want of this holy disposition proueth that all are not Christians indeed who now vsurpe the Christian name THE THIRD PART WHEREIN IS DISCRIBED THE DISPOSITION OF HIS OVTWARD MAN CHAPTER I. Of his Outward Man The Lords Command I Beseech you brethren by the mercies of God that yee giue vp your bodies a liuing sacrifice holy and acceptable to God which is your reasonable seruing of God Rom. 12. 1. And suffer not sinne to raigne in your mortall bodies that ye should obey it in the lusts thereof Neither giue your members as weapons of vnrighteousnesse to sinne but giue your selues to God and your members as weapons of righteousnesse to God Rom. 6. 12. The night is past the day is at hand cast away the workes of darknesse and let vs put on the armour of light so that we may walke honestly as in the day not in gluttonie or drunkennesse or chambring and wantonnesse nor in strife and enuie but put ye on the Lord Iesus Christ and take no thought for the flesh to fulfill the lusts thereof Rom. 13. 12. Let your conuersation be such as becommeth the Gospell Phil. 1. 27. that yee may walke worthy of God who hath called you to his heauenly kingdome and glory 1 Thes. 2. 12. for the grace of God which bringeth saluation to men hath appeared vnto vs and teacheth vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world Tit. 2. 11. Therefore as obedient Children fashion not your selues to the former lusts of your ignorance but as he who hath called you is holy so be ye holy in all manner of conuersation 1 Pet. 1. 14. Cleanse your selues from all filthinesse of the flesh and spirit and grow vp vnto full holinesse in the feare of God 2 Cor. 7. 1. hauing an honest conuersation that they who speake euill of you as of euill doers by your good workes which they shall see may glorifie God The Christians Prayer for Grace to obay this Command SHew the light of thy countenance O Lord vpon thy seruant and teach me thy Statutes that I may walk worthy of thy calling blamelesse and pure as thy Sonne without rebuke in the middest of this noughty and crooked generation and may shine among them as a light in the world To this effect I beseech thee good Lord to performe thy worke toward me thy mercy endureth for euer therefore forsake not the worke of thine hands but fulfill in mee the good pleasure of thy goodnesse and the worke of Faith with power that the Name of my Lord Iesus may be glorified in mee and I in him according to the grace of thee my God and of the Lord Iesus Christ. Amen The Christians Practise of this Command VVHen I was in the flesh the motions of sinne which were by the Law had force in my members to bring forth fruit vnto death but now I am deliuered from the Law being dead vnto it whereof I was holden that I should serue God in newnesse of spirit Rom. 7. 5. God therefore be thanked that albeit I was once the seruant of sin yet now I haue obeyed from the heart the forme of doctrine wherevnto I was deliuered and so being now made free from sinne I am become the seruant of righteousnesse Rom. 6 17. and doe bring forth fruit in holinesse ver 22. For I know that my body is the Temple of God and that the holy spirit of God dwelleth therein 1 Cor. 3. 16 and I know that I am not mine owne but bought with a price 1 Cor. 6. therefore doe I beat downe my body by discipline and studie by all means to glorifie God both in body and spirit 1 Cor. 6. THE OBSERVATIONS HItherto wee haue spoken of the new disposition of the inward man in the Christian it remaineth that now wee speake of his outward Man In regeneration first the soule is renued then the body restored Sinne began in the soule and from it shame and death came vpon the bodie Grace againe first reformes the soule and then proceeds to reforme and restore the body for as the inward Man is so is the outward The regeneration of the body hath in it two things first a restitution of it to originall dignitie and glorie and greater this shall be done in the resurrection secondly a sanctification of all the members thereof whereby they are made weapons of righteousnesse and this is presently done by grace For as by grace the Christian is renued in the spirit of his minde so also in all his externall conuersation As those holy Angels that stand about the throne of God are full of eyes within and without so all the Saints of God foris se intus circumspiciunt within them they haue light and holinesse by which they looke to their Iudge euer seeking to please him without them also light and holinesse by which they looke to their brethren euer labouring to giue good example to them Fidelem decet vndique esse manifestum a godly man should be manifested and knowne by all the parts of his life ab incessu aspectu a ves●…e a voce both from his vestment and his voice from his looking and his walking Vox enim quidam