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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	grace_n	live_v	ungodliness_n	2,081	5	11.6651	5	false

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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

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

non est ibi dissolutio est vitae said Augustine where no feare of God is there is dissolution of life It is semen Iustitiae said Bernard the seed of righteousnes without which can be no ingresse into godlinesse without it can be no religion said Lactantius quod enim non metuitur contemnitur quod contemnitur non colitur for that which is not feared is contemned and what is contemned cannot be worshipped In a word it is in holy Scripture compared to a naile which being stricken into the heart of man by the hand of God keepeth it stable that neither the tyranny nor deceit of sinne can carry it away therefore doth the holy Ghost conioyne these two feare God and cleane to him The Censure But now the licentious liues of many in this age led without all feare of God proue that all haue not the Christians disposition who now vsurpe the Christian name CHAPTER VIII Of his Confidence The Lords Command THe Lord is God in heauen aboue and in earth beneath Ios. 2. 11. blessed is the man that makes the Lord his trust regardeth not the proud Psal. 40. 4. for they who trust in the Lord shall be as mount Sion which cannot be remoued Psal. 125. 1. The eye of the Lord is vpon them that trust in his mercy to deliuer their soule in death and to preserue them in famine Psal. 33. 18. The Lord is good and as a strong hold in the day of trouble and hee knoweth them that trust in him Nahum 1. 7. Therefore trust in the Lord for euer and you shall be assured 2. Chron. 20. Trust in the Lord and hee shall comfort thine heart Psal. 2●… 14. Commit thy way to the Lord trust in him and hee shall bring it to passe Psal. 37. 5. Hee that walketh in darknesse and hath no light let him trust in the name of the Lord and stay vpon his God Esay 50. 10. for in the Lord is strength for euermore Esay 26. 4. But in his owne might let no man be strong 1. Sam. 2. 9. leane not to thine owne wisedome Prou. 3. 5. for he that trusteth in his owne heart is a foole Prou. 28. 26. Neither put you your trust in Princes nor in the Sonne of man Psal. 146. for confidence in man is like a broken tooth Prou. 29. there is no help in him his breath doth depart and hee returneth to his earth then his thoughts perish Psal. 146. 4. Cursed is the man that trusteth in man and doth make Flesh his arme and with-drawth his heart from the Lord. Ierem. 17. 5. The Christians Prayer for Grace to obay this Command O Lord who dost preserue the state of the righteous and art the hope of Israel seeing all that forsake thee shall be confounded and they that depart from thee shall be written in the earth it is good for me to draw neere vnto thee O Lord therefore be thou my strong rock wherunto I may alwyes resort be thou the glory of my strength that by thy fauour my horne may be exalted for my shield appertaineth to the Lord and my King is the holy One of Israel Haue mercy on me O God haue mercy on me for my soule trusteth in thee and in the shadow of thy wings will I trust till these afflictions ouerpasse Giue me help against trouble for vaine is the help of man and let thy mercy be vpon me as I trust in thee through Iesus Christ. Amen The Christians Practise of this Command TRuely the hope of hils is but vaine and the multitude of mountaines but in the Lord our God is the health of Israell Ieremie 3. 23. Some trust in Chariots and some in Horses but I will remember the name of God my Lord Psal. 20. 7. The eternall God is my refuge and vnder his armes I am for euer Deutro 33. 27. I will not say to the wedge of Gold thou art my confidence Iob. 31. 34. but O Lord thou art my fort my strength and my refuge in the day of affliction Ierem. 16. 9. I trust not in my Bow nor my sword thou sauest me from mine aduersaries Psal. 44. 6. My defence is in the munition of rocks Esay 33. 16. euen in the Lord who preserueth the vpright in heart Psal. 7. 10. he is my rocke my fortresse the horne of my saluation and my refuge Psal. 81. 21. he is the strength of my heart Psal. 73. 26. his Name is a strong tower Prou. 18. therefore I will trust in the Lord and will not feare what flesh can doe vnto me Psal. 56. 4. THE OBSERVATIONS IN a worldling feare and confidence consists not together the one of them weakeneth the other in a Christian it is not so his feare of God is not without confidence in God neither is his confidence in God without feare of God and of this it is euident that the confidence by which the feare of God is weakened and empayred is carnall and not Christian. Christian confidence is that grace of God whereby the beleeuing man rests so vpon the promises of God that in greatest commotions and temptation he abides fixed stedfast and vnmoued As a rocke in the Sea beaten with the waues which are raised by euery Winde so liues a Christian in the world an obiect of all tentations sometime impugned by trouble comming from God sometime by trouble comming from men and sometime by trouble comming from Sathan but in all these assured confidence sustaines him For in such troubles as come immediatelie from God it is the Nature of faith that by it his Children cleaues fastest to God when hee seemes sharpliest to put them from him they runne to the hand that strikes them and will know no other Come and let vs returne to the Lord for he hath spoyled and hee will heale vs he hath wounded and he will binde vs vp So deeply is the assurance of Gods truth rooted in their hearts that their conclusion is set downe with that holy man Iob albeit the Lord would slay me yet will I trust in him And as for all those troubles that come by men they consider that they are moderated by God according to that which our Sauiour said to Pilate Thou couldst haue no power ouer mee were it not giuen thee from aboue And in this by manifold experience hath God confirmed them For hee made the Barbarians courteous to Paul Artarxerxes fauourable to Nehemiah the keeper of the prison friendly to Ioseph yea the Lyons peaceable to Daniel Againe hee raised Absalom against Dauid to chastise him he made Pharaoh rigorous to Israel that so hee might winne them from the loue of Egipt Seeing it is so that their harts are ruled by God to like or dislike his Children as hee sees may be for their good why shall trouble comming from them disquiet vs And by the same consideration is the

blindnesse not to see the inabilitie of our naturall will to any good vulnerata sanciata vexata perdita est vera confessione non falsa defensione opus habet Hee that saith that Man per Naturae vigorem may thinke or make choise of any good pertayning to eternall life hee is deceiued with the spirit of Herisie Quod amissum nisi à quo potuit dari non potest reddi vnde ipsa Veritas dicit Si vos Filius liberauit tunc vere liberi eritis But most clearely doth the Apostle decide this controuersie by declaring our naturall inabilitie to any good when hee saith the naturall man hath such a minde as cannot vnderstand the things of God and such a will as is not subiect to the Law of God nor yet can be to wit so long as it abideth a naturall will not renued by the grace of Regeneration And hereunto these words of Bernard may serue for a cleare commentarie Nescio quo prauo miro modo ipsa sibi voluntas peccato in deterius mutata necessitatem facit vt nee necessitas cum voluntaria sit excusare valeat voluntatem nec voluntas cum sit illecta excludere necessitatem I cannot tell by what meruailous and wicked manner it is come to passe that the will being changed to the worse hath brought vpon herselfe a necessitie of euill doing in such sort that neither the necessitie seeing it is voluntarily brought on can excuse the will nor yet the will seeing it is snared and allured can exclude the necessitie And againe in the same place Ita anima miro quodam malo modo sub hac voluntaria quadam male libera necessitate ancilla tenetur libera ancilla propter necessitatem libera propter voluntatem quod magis mirum magisque miserum est eo ipso rea quo libera eoque ancilla quo rea ac per hoc eo ancilla quo libera But this cursed corruption of our will which by nature is contrary both to Gods will and our weale is cured by the renuing grace of Christ in the regeneration For the first lesson Christ Iesus doth teach his Disciples that enter into his Schoole is to denie themselues to captiue their will and to submit themselues in all things to the will of God As the Christian carefully keepes the light of God as a heauenly Oracle in his mind so in all his resolutions and actions he will not conclude farre lesse enterprise till first hee enquire what is the will of God The Censure But now the great multitude of professors who liue so addicted to their owne will as if they had not a superiour in heauen euidently proues they are not all Christians indeed who now vsurpe the Christian name CHAPTER IIII. Of his Conscience The Lords Command THis Commandement commit I vnto thee that thou fight a good fight hauing faith a good conscience 1. Tim. 1. 19. for if thy hart condemne thee God is greater then thy hart and knowes all things but if thy heart condemne thee not then hast thou boldnesse toward God 1. Ioh. 3. 20. Yea a good conscience is a continuall feast Prou. 15. 15. walke therefore before me and be thou perfect Gen. 15. and draw neere to mee with a true heart in assurance of faith sprinkled in thy heart from an euill conscience Heb. 10. 22. The Christians Prayer for Grace to obay this Command O Lord my God I humbly pray thee make my hart stable vnblameable before thee in holinesse that I may serue thee with a pure conscience and may walke before thee in truth and with a perfect heart doing that which is good in thy sight that so thy peace which passeth all vnderstanding may preserue mine heart and minde in Christ Iesus The Christians Practise of this Command I Haue in all good conscience serued God vnto this day Act. 23. 1. yea in all things I haue a good conscience desiring to liue honestly Heb. 13. 18. And herein also will I for the time to come endeuour my selfe to haue alway a a good conscience toward God and man Acts 24. 16. setting the Lord alwayes before mine eyes Psal. 16. and doing all things as in the sight of God Heb. 4. 13. I will keepe my righteousnesse and not forsake it my heart shall not reproue mee of my dayes Iob. 27. 6. so shall my reioycing be the testimonie of my conscience that in simplicitie and godly purenesse not in fleshly wisdome but by the grace of God I haue had my conuersation in the world 2 Cor. 1. 12. THE OBSERVATIONS COnscience is to be considered in her Nature and Office As for the nature of Conscience it is better felt then it can be discerned for in it wee feele not onely an vnderstanding power as is in the minde but also an agent or working power as is in the will so that it is not a faculty Theoricke onely as the vnderstanding nor practicke onely as the will but compounded and mixt And that it is a different facultie from them both is euident by this that it sits in the soule as a Controller both of the thoughts of the minde and desires of the will As for the office of Conscience we may define it thus It is a spirituall iudge depute by God the supreame iudge and placed in the soule of man to determine of all his actions with him to excuse him or against him to accuse him and that for the conuersion of some and conuiction of others First then it is Gods deputie which vnder him houlds court in the Soule of man for euen the word of Conscience imports that there is another with it vpon the knowledge of our secrets Science may be of one alone but Conscience is of moe then one which are priuie to the same knowledge The same is euident from this that Conscience is said to beare witnesse where of necessitie wee must distinguish betweene him to whom the witnesse is borne and him of whom it is borne the witnesse bearer is Conscience the partie of whom the testimonie is made is man The great Iudge who together with Conscience knowes our secrets is God wherefore also Saint Iohn couples God and Conscience together for they know our deeds together and will iudge them together That Conscience is Gods deputie it warnes vs not to despise the iudgement of Conscience for the Lord in the end will ratifie the sentence of Coscience If Conscience vpon light condemn vs God who is greater then Conscience and knowes much more then Conscience doth know will much more condemne vs. An example whereof wee may see cleerely in Adam who immediately after that hee had sinned ranne away and hid himselfe among the bushes No man pursued him no Angell reprooued him the Lord was not yet come to iudge him onely he found himselfe condemned in