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.

THE OBSERVATIONS.

AS in the Apostasie of Adam the poyson of* 1.1 sinne, like a fretting canker, ranne through the whole nature of man, so in the regenerati∣on the grace of our Lord Iesus goes through the whole man, sanctifying him throughout both in soule and body to make him a new creature.

Sinne hath not taken away the members of* 1.2 mans body, but the right motion and vse of them: for the eye still lookes, the tongue spea∣keth, the hand moueth, but not as they should.

When the Palsie looseth the members of the* 1.3 body, to moue against the will of him that pos∣sesseth them, it is counted a pittifull disease: but now when sinne hath loosed them to moue against the will of him that made them, and the well of them that owe them, it is a pitie to see how foolishly naturall men reioyce in it, not considering it is a sicknesse which tends to the second death.* 1.4

If man had beene created for God onely, he should not haue needed a tongue, for the Lord

knowes the meaning of the minde without the tongue: and if hee had beene made for him∣selfe onely, the motions of the mi•…•…e had ben sufficient for himselfe also, but God hath made one man to be a comfort to another, and ther∣fore hath giuen him such Organe•…•… as whereby euery man may giue intelligence of his minde to another.

For this is the office of the tongue, to be a* 1.5 faithfull interpreter of the minde, and a trench∣man betweene hart and hart, but as they who vnderstand not others languages, though they see others faces, can conclude nothing between them, without the helpe of a faithfull interpre∣ter, so cannot the heart of one man communi∣cate the conceptions thereof to another, vnles the tongue be as Ambrose calls it speculum men∣tis, a glasse wherein the minde may be seene.

But that which God made for good, Sathan* 1.6 hath turned into euill, for now the hart and tongue are so peruerted from their originall in∣nocencie that now the tongue is imployed by the heart to deceiue, exponing in word the thoughts of the hart, otherwise then they are indeed.

A threefold diuision hath ensued vpon the* 1.7 sall of man, as a punishment thereof: first, a diui∣sion of harts: secondly a diuision of tongues: thirdly, a diuision of the tongue from the hart.

The diuision of one mans heart from ano∣ther* 1.8 is a iust punishment of mans diuision from God: so long as Adam and Euah liued at one with God, they liued at one among themselues, but so soone as they were diuided from God by sinne, they became also diuided among them∣selues, Adam blaming Euah, and accusing her to God, in whom before hee reioyced, as bone of his bone, and flesh of his flesh.

And this hath proceeded so far among their* 1.9 posteritie, that looke how many men there are in the world, as many sundry iudgements and wils there is among them, which would not faile to breede horrible confusion, if God had not locked vp the heart of man, and made it vn∣knowne to another; or otherwise where it is knowne, did not restraine the heart of man, and that for entertaining a societie and fellow∣ship among men.

As for the diuision of tongues it came into* 1.10 the world as a iust punishment of mans rebel∣lion against God in the building of Babel: for where before the sloud for the space of one thou∣sand and sixe hundred yeares and more, the whole world spake one language, and one hun∣dred and thirtie yeare after the Floud also: for their high conceit in building of Babell, to get themselues a name, God confounded their languages.

And yet it is strange, that this diuision of* 1.11 tongues inflicted on man for a punishment of his pride, and threatned also by God as a curse vpon his people, to send a nation vpon them whose language they vnderstand not, should be receiued into the Popes Church as a blessed policie: for there hee that is in the roome of a builder, speakes that which the people vnder∣stands not.

But the diuision of the tongue from the heart* 1.12 is the worst of all, being not onely a punish∣ment of sinne as the former, but a sinne also, and such a sinne as is a protector and maintai∣ner of many sinfull and mischieuous concepti∣ons of the heart.

Whereof it comes to passe, that innumera∣ble* 1.13 euils are committed by the tongue: for which Saint Iames iustly termes it A world of wickednesse, and accounts so much of the go∣uernment or misgouernment of the tongue, that the one he esteemes the proofe of a perfect man, the other an argument of an irreligious man.* 1.14

For this cause also Nazianzen affirmes that the halfe of the sins of our life are committed by the tongue: lingua dimidiam humanorū vitiorum par∣tem* 1.15 sibi vendicat: but Basil going further, saith, to∣ta vita nostra linguae delictis est referta, that our whole life is full of the sinnes of our tongue.

If we goe through the decalogue, wee shall* 1.16 finde the tongue guiltie of the transgression of all the precepts thereof, a seruant to all sorts of sinnes, which breake out in action.

Against the first Commandement it offends* 1.17 by blaspheming God, as Pharaoh did, while hee said, Who is Iehouah? as Sennacherib did, your* 1.18 God is not able to deliuer you: as the foolish do, who say, there is not God: as the prophane do, who say, he seeth not, or he doth not regard: these are stout words against the Lord.

Or else in cursing by the name of the Diuel:* 1.19 some customably sacrifice to him, deuoting that in their anger to Sathan, which should be dedicated to God: others seeke vengeance from Sathan vpon such as haue offended them, not re∣membring that God is the God of vengeance: thus both of them by a most horrible impietie set vp Sathan in the roome of God. Lamenta∣ble it is to heare how this sinne abounds in this Land, as if it were Calicut or Narsinga, where Sathan is worshipped.

Against the second Commandement the* 1.20 tongue offends in speaking reuerently of Idols, which are to be abhorred, as the Iewes, who called the workes of their owne hands Baali, my Lord; or as Micah did, who when they of Dan had taken his Idols from him, he ranne crying and lamenting after them, ye haue taken away

my gods, and what more haue I? as if all were gone when they were gone.

The Ethnickes may make them ashamed,* 1.21 who, by Natures light, saw that this was vanitie. Plato disswaded the people from hauing Gods of gold, least they should expone them vnto theeues: and Fabius when he spoiled Tarentum, tooke not away their Idols, relinquamus, inquit, Tarentinis Deos suos iratos; let vs leaue vnto the Tarentines, their Gods angry at them, for these Gods that could not defend Tarentum, will ne∣uer defend Rome.

But the light of the Word doth more cleer∣ly* 1.22 instruct the Christian, that the Gods which made not heauen and earth should not haue place on earth, except it be to be burnt vnder an oake, as Iacob did with them, farre lesse will hee giue them any honourable place in his tongue, to name them with any reuerence.

Against the third Commandement the* 1.23 tongue is abused in the vaine, idle, and vnre∣uerent vsing of the Name of God to the smal∣lest toy and trifle which doth occurre. It was Sacriledge for any man to annoint his owne flesh with the holy Oyle which was appointed for the Tabernacle, much more sacriledge is it to abuse the Name of God vnto follyes which are neyther for his glory nor mans edi∣fication.

Yet this abusing of Gods Name in idle and foolish talking is counted a necessary recreati∣on to passe the time withall; but why doe not men remember that they must giue an account* 1.24 of idle talking? or why are men so prodigall, as for to spend the time of Grace which God hath lent them, that in it they might be re∣conciled with him, in vnprofitable and vaine sports, which doe encrease their enmitie with him?

No merchant will spend the time of his mar∣ket* 1.25 any other way but in buying or selling. Or will the Husband-man when seed-time comes, let it goe by, and delight himselfe in matters of smaller importance? what folly then is this, that the time of Grace, wherein wee should make peace with God, is passed ouer with vaine and merry talking among men?

Beside this, by rash and vnnecessary swea∣ring,* 1.26 this Commandement is broken; An oath (saith the Apostle) is the end of all Controuersie, it is the last refuge whereunto Truth runneth for credit: for three wayes haue wee to con∣firm our speech; first, affirmation or denial; when this is not credited, then we goe to asseueration; when this also can haue no place, then we goe to swearing: but that which is the last band of Truth, now men commonly doe make it the first.

Yea, many not content in simple manner* 1.27 to sweare by the Name of God, as if that were too base a thing for such hautie spirits as theirs are, proceed in their blind presumption to more horrible oathes, by the bloud, the wounds, and the body of the Lord, by which they were re∣deemed; thereby proclaiming to all the world, that the loue and reuerence of God was neuer in their heart.

It is recorded of a certaine Iudge, who ha∣uing* 1.28 three of the children pleading before him for the goods of their defunct father, he tooke vp the dead body and set it to them as a mark, promising that which of them shot neerest his heart, should be made possessor of all his goods, whereupon the first did shoot, the second also, but the third refused, whom for that cause the Iudge adiudged to be possessor of all his fathers goods, as the most kindly and naturall sonne of the three.

Thus as Salomon tryed the right mother by* 1.29 her kindly affection toward her Childe: so this Iudge tryes the right childe by his kindely af∣fection toward his father.

But if the professors of this age were tryed* 1.30 by this rule, many of them would be found to be none of the sonnes of God: for they spare not to shoot the venomous arrows of their blas∣phemous speeches against the heart of their

heauenly Father, against the blood, the wounds and the body of their blessed Redeemer: for so Leuit. 24. 11. the blasphemer is said to haue pierced the heart of God.

The offences of the tongue against the fourth* 1.31 Commandement, are especially two: the first is rash vttering of prayers or praises without sanctification or premeditation going before. Be not rash with thy mouth, neither let thine heart* 1.32 be hastie to vtter a thing before God.

The other is speech in hipocrisie, whereby* 1.33 men draw neere to God in their mouthes while they are farre from him in their harts, the Lord loues truth in the inward affections, and delight∣eth to be worshipped in spirit and truth, other∣wise if we haue him in our mouthes and not in our hearts, fearefull is our recompence, for hee shall haue vs in his mouth to spue vs out, not in his heart to keepe vs for euer with himselfe.

Thus wee see how the tongue is abused to* 1.34 transgresse the Commandements of the first Table, but here the vnrulinesse thereof rests not, it proceedeth also against the second Table: for the tongue which is not rightly ordered to∣ward God, will neuer be reuerent toward men, nor spare to dishonour euen those whom most of all they are bound to honour.* 1.35

There are three comely ornaments of our speech toward all men: first, truth: secondly,

loue; thirdly, meekenesse and modestie: For first wee should see that wee speake the truth; secondly, that we speake it in loue; thirdly, with meekenesse.

But in speaking to our superiors wee ought* 1.36 to ioyne the fourth, which is reuerence: if wee be not silent in the presence of our betters, as El•…•…hu was at the presence of the ancients, at least let vs speake with reuerence, as Sarah is commended for that shee spake reuerently to her Husband.* 1.37

Against the sixt commandement the tongue is an instrument of transgression many wayes: for moe are slaine with the tongue then with the hands: as Daniels accusers flew him with their false accusing tongues, when they durst not stir him with their hands.

Therefore Dauid compares an euill tongue to* 1.38 the venome of Aspes; to Iuniper coales, and to arrowes; and indeed it is worse then any of these. As for the venome of Aspes, ther are Antidotes to preserue thee from it; but what will keep thee from the sting of an euill tongue? not Innocency it selfe. And Iuniper coales though they be very hot, burne none but such as touch them, but the euil tongue hurts them that neuer offends it: and for the arrow, distance of place will defend thee from it, but goe where thou wilt the malice of an euill tongue shall still persecute thee.

The seauenth Commandement is transgres∣sed* 1.39 by the filthy and corrupt communication of the tongue: for filthinesse conceiued in the heart, imployes the tongue to prepare a way for committing of the deed: yea, Prauis assuescere* 1.40 sermonibus via quaedam est ad rem ipsam. But to the children of God it is a very griefe to heare any thing that doth not edifie their hearts in the loue of God: intoller abile aestimant quicquid illud* 1.41 non sonat, quod intus amant.

In all purposes the holy Spirit keepeth a ho∣ly* 1.42 language: when hee speakes of Adams copu∣lation with Euah, he saith, that Adam knew his wife; when he speakes of Sauls going to the caue for naturall purgation, hee saith, he went in to couer his feet.

This as it teacheth vs to speake of all things* 1.43 in an holy manner, so it shewes of what spirit they are, whose lips are no sooner opened to speake, but incontinent ye may smell the stink∣ing corruption of their heart, infecting with their filthy breath both the ayre and the eares of the hearer.

Against the eight Commandement it trans∣gresseth* 1.44 in like manner in one of these extremi∣ties, either in giuing to men more then is due by flattery and assentation; or else in taking from them by slandering and backbiting, that which iustly appertaines vnto them.

For where a man hath two things necessarie* 1.45 to make him a profitable instrument of Gods glory, and the good of others, to wit, his Con∣science, by which hee is approued to God, and his good name, by which hee hath fauour with men; Sathan because hee cannot corrupt their conscience doth what hee can by euill tongues to steale away their good name, that they should be the lesse able to doe good to others.

The ninth commandement is transgressed* 1.46 generally by lying, which becomes the more grieuous sinne, the more artificially it is set out. As a potsheard ouerlayed with siluer drosse, Pro. 26. 23. so is falshood and hatred, when by dis∣simulation they are cloked with the shadowes of truth and loue.

This disposition to lie with dissimulation be∣longs* 1.47 to the feede of the crooked Serpent, who hauing his head one way, can wry his hart an∣other way; but the children of God are vpright men, who haue their hearts and their tongues going vpon one line.* 1.48

It is therefore an exceeding great shame to the Popes Church that they professe and pra∣ctise so abhominable and damnable a doctrine as that a man may thinke one thing with his hart, and sweare another thing with his tongue. This also amongst many other sheweth of what spirit they are.

Thus wee see how the tongue is subiect vn∣to* 1.49 many spirituall diseases, for remedy whereof two rules in all our speech would be vsed; me∣ditation before we speake, and then moderation in speaking.

It is very expedient that meditation goe be∣fore* 1.50 speech: wherein we are to consider, first, if that we would speake be lawfull, and though it be, yet are we to see whether also it be expedi∣dient to be spoken, at such time, in such place, to such persons: our first thought may be cor∣rected with a second, better without hurt or shame, but it is not so with our words.

The next, that in speech we vse moderation:* 1.51 for this cause God hath giuen man but one tongue with two eares, to teach him he should be more ready to heare then to speake: he hath also placed it within, and guarded it with a dou∣ble hedge, one of flesh another of bone, and therewithall hath bound it by a bridle to the breast, by all these recommending to vs mode∣ration of speech.

The Censure.

But now the great number of them, who abuse their tongues to all the sinnes whereof I haue spo∣ken, euidently proues that all are not Christians indeed, who now vsurpe the Christian name.

Notes

• * 1.1

  1 The grace of rege∣neration doth goe through the whole man.
• * 1.2

  2 Sinne hath taken a∣way, not the mem∣bers, but the right motion of them.
• * 1.3

  3 Man naturally is diseased with a spirituall palsie.
• * 1.4

  4 How necessarie the tongue is to the minde of man.
• * 1.5

  5 The office of the tongue is to be a trench-man be tween hart & hart.
• * 1.6

  6 The tongue by Sa∣than diuided from the hart.
• * 1.7

  •…•… A 〈◊◊〉〈◊◊〉 on hath 〈◊◊〉〈◊◊〉 on the fall o•…•… 〈◊〉〈◊〉.
• * 1.8

  8 The diuision of one mans heart from an other is a punish∣ment of mans diui∣sion from God.
• * 1.9

  9 In great wisedome hath God hid one mans heart from an other.
• * 1.10

  10 The diuision of tongues is also a punishment of mans sinne.
• * 1.11

  11 Yet is it receiued for a blessed poli∣cie in the Popes Church, which God laid on for a bitter curse.
• * 1.12

  12 Diuision of the tongue from the heart is both a sin, and a punishment of sinne.
• * 1.13

  13 A world of wic∣kednesse commit∣ted by the tongue.
• * 1.14

  14 Not the halfe onely but our whole life is full of the sins of our tongue.
• * 1.15

  Nazian. in de∣plor. cal. animae. Basil. in Psal. 32.
• * 1.16

  15 By the tongue wee transgresse all the Commandements.
• * 1.17

  16 Sins of the tongue against the first Commandement.
• * 1.18

  Exod. 5. 2. Esay. 36. 14. Psal. 14. 1. Psal. 94. 7.
• * 1.19

  17 Cursing also by the name of the Diuell.
• * 1.20

  18 The second Com∣mandement trans∣gressed by reuerent speaking of Idols.
• * 1.21

  19 Vanitie of Idols knowne by Na∣tures light.
• * 1.22

  20 But much better by the light of the Word.
• * 1.23

  21 The third Com∣mandement trans∣gressed by idle and vnreuerent vsing of Gods Name.
• * 1.24

  22 Idle talking coun∣ted a necessary re∣creation.
• * 1.25

  23 The time of grace should not be vain∣ly spent.
• * 1.26

  24 It is transgressed al∣so by rash and vn∣necessary swearing.
• * 1.27

  25 Horrible oathes made customable.
• * 1.28

  26 How a certaine Iudge tryed the right childe of a dead father.
• * 1.29

  27 Not vnlike as Salo∣mon tryed the right mother of a dead childe.
• * 1.30

  28 By this same rule godlesse swearers are proued not to be the sonnes of God.
• * 1.31

  29 The fourth Com∣mandement trans∣gressed by rashnesse in prayer.
• * 1.32

  Eccles. 5. 1.
• * 1.33

  30 Or by speech in hipocrisie.
• * 1.34

  31 The tongue not right ordered to∣ward God, will ne∣uer be right orde∣red toward man.
• * 1.35

  32 Three comely or∣naments of our speech toward all ment.
• * 1.36

  33 In speaking to our superiors wee must vse reuerence.
• * 1.37

  34 Against the sixt commandement murther committed by the tongue.
• * 1.38

  35 How an euill tongue is described by Dauid.
• * 1.39

  36 The seauenth com∣mandement trans∣gressed by filthy speaking.
• * 1.40

  Basil. de legend. lib. Gentil.
• * 1.41

  Gregor. Moral. lib. 7. sect. 21.
• * 1.42

  37 Of all purposes Gods Spirit speakes in a holy manner.
• * 1.43

  38 They are led with an vncleane spirit who speak filthily.
• * 1.44

  39 The •…•…yght Com∣mandement is trans∣gressed by flattery or back-biting.
• * 1.45

  40 Sathan laboreth to defame the name, where he cannot corrupt the con∣science.
• * 1.46

  41 The ninth Com∣mandement trans∣gressed by lying.
• * 1.47

  42 Lying with dissi∣mulation belongs to the feed of the Serpent.
• * 1.48

  43 This is the shame of the Popes Church.
• * 1.49

  44 Two necessary rules for gouern∣ment of our speech.
• * 1.50

  45 First, that before we speake we vse meditation.
• * 1.51

  46 Next that in spea∣king we vse mode∣ration.