THE Text is an argument perswa­ding vnto New­nes of life, which S. Paul doth vrge here to con­firme what hee had proposed [Page 2] and prosequuted in the for­mer parts of this Chapter; wherein hee declareth his hope and confidence of that Glory, that was prepared for him, ver 1. and further shew­eth what they ought to bee, who looke to bee partakers thereof; namely such, as la­bour to bee accepted of God, v 9 And that hee might him­selfe thus appeare, hee endea­vours to approue himselfe faithfull in the dispensation of the Gospell committed to his trust; adding further what is required of him and others herevnto; and that is to bee such, who no longer knowe Christ according to the flesh, [Page 3] ver. 16. but are rather become in him New Creatures: which we must be, if We will be ac­cepted of Him; if partakers of that Glory: for if we looke to haue our habitation in those buildings, which are eternall in the Heavens, ver. 1. we must bee in Christ; and they, which are in Him, must be New Creatures; for, Old things are passed away; and, Behold, all things are become New.

'Twere needlesse to en­large an introductory Preface with the different Expositions of Interpreters on these words, in shewing what is meant here by Renewing; and what by these All things, which are [Page 2] said to Become new. for al­though some vnderstand hereby those Types and Cere­monies of old, which, say they, are now gone and past; and so we haue in stead of an Old a New Testament: yet if we right­ly consider their seuerall inter­pretations, we shall find them all tending to perswade a Re­newed sanctity in life and con­versation: which indeed is that wherevnto our Apostle doth here direct His discourse, and which I shall accordingly pro­sequute in Mine.

In the words we haue

• 1. An Invitation; or a Stirring of vs vp to an attentiue Obseruation; in [Page 13] this word, Behold.
• 2. A Proposition to be considered. All things are become new.

The first word, Behold, as it often presenteth it selfe vnto vs in the Scripture, so it com­monly foresheweth something following, that is worth our notice; that commonly is, may be, or should be knowne of vs: such as indeed is the matter here proposed; namely this point of Renewed sanctitie.

If we looke into the seue­rall portions of Scripture, which are prefac'd with this Jntroduction, this terme Be­hold, we shall finde the signi­fications [Page 6] of it to be diuerse.

Sometimes we meet with an Ecce Admirantis, a Behold of wonder; as Joh: 11.36. BE­HOLD, how hee loued him. Sometimes an Ecce Admonen­tis, a Behold of Caution or Ad­monition; as Ioh. 5.14. BEHOLD thou art made whole, sinne no more. Sometimes an Ecce Excitantis; a Behold to Rouze vp and put in remembrance; as 2. Cor. 6.2. BEHOLD, now is the accepted time, the day of salvation. And sometimes an Ecce certum facientis; a Behold of Assurance: as Genes. 1.29. BEHOLD, J haue giuen you every herbe bea­ring seed, &c. These and seue­rall more be the Acceptions of [Page 7] this word, BEHOLD, in the Scripture, some whereof are agreeable vnto it, as it is in this Text; which notwithstan­ding I shall not seuerally pro­sequute by way of Preface vn­to the Matter following: one­ly from the common vse of the word wee may obserue, that, whereas wee haue this Note of Invitation proposed in the first place, there is some matter of consequence wor­thy of our Notice following after; and that is the Propositi­on before mentioned; namely. All things are become new,

wherein are con­siderable as the Parts thereof.

• 1. The Subiect; in this terme, All things.
• 2. The Predicate, or Attribute. Be­come New.

I shall speake of these two iointly; and therein shew how some things Doe, & how other things Ought to Become New. This Terme (All things) noteth to vs

• 1 The things that are besides Man.
• 2 Man himselfe

The things besides Man are

• 1 Times and Sea­sons.
• 2. Those things, which haue Times and Sea­sons agreeing to them.

[Page 9] Of all which Wee may gene­rally conclude in the Phrase of our Apostle, that in their Turnes they haue their Renoua­tion, they Become New.

True it is, Which Solomon speaketh, Eccles. 1.9. that there is no new thing vnder the Sunne: that is, there is nothing now which hath not beene hereto­fore; for so it followes ver. 10. Is there any thing whereof it may be said, see, this is new? It hath beene already of old time, which was before vs: so that in this re­spect there is nothing New: for that were indeede to make the Creation, Gods owne pro­per worke, imperfect: yet the things, which are, may bee [Page 10] said to Become new, which is the Phrase of our Apostle in this place, noting vnto vs a Renew­ing of the things, which are; and not a New producing of the things, that were not.

In this Sense; first Tymes and Seasons become New. For we know that the Moone is ap­pointed for certaine Seasons, and the Sun knoweth his going downe. Psal. 104.19. Whence it comes to passe that wee haue New houres, new daies, new weekes, new months, new yeares: that is, the old renewed. And, as times & seasons are thus renewed, so are likewise those things, which haue times and seasons agreeing to them.

And these are

• 1 Actions and la­bours.
• 2 The Fruits of them.

Both Renewed: the first for the second; and the second in recompence of the first. Thus the labouring man, recalling his former travailes, reioyceth (with the sunne) to runne his course; and at the expected season reapeth the New fruits of his endeavours; the earth bringing forth Anew to him Grasse, and Corne, and Hearbs, with such other Fruits as God hath appointed for the Ser­vice and vse of Man. Thus all things besides Man become New: but doth Man, for whose [Page 12] sake all these things renewed are become New too? Hee ei­ther doth or should so; for these in respect of Him are but as shaddowes and resemblances; tis Hee, that is the Substance; Hee, that must make vp the Principall part of these simili­tudes leading vs vnto Newnes of life.

If we looke into Rom. 8.22. wee shall finde that the whole creation is said to grone: for in­deede the Bondage of Corrupti­on, the burden of sinne is very heavy and grievous: but, if wee consider aright, wee shall perceiue, that tis Man, which hath drawne this burden vp­on the Creature; tis Man, that [Page 13] is out of order; Man, that is corrupted; Man, that is growne as old in sinne as the world in yeares: and therefore tis Man, that must be set right againe; tis Hee, that must bee cleansed; tis Hee, euen sinfull Man, that must become New. And indeede if Hee bee once right, then are all things well: if Man be once Renewed, there is nothing any longer Old: for Hee hath, as it were, all other things contained in Him; be­ing (as he is called) that Micro­cosme, or lesser world, the Epi­tome of nature and of the workes thereof; so that if Hee bee New, then are all things so.

Now Man is said to become New; first Inwardly in the Roote, by Iustification; and thus are Infidels, men not called before, said to become New, when by the power of Gods spirit they are converted to the faith of Christ.

Next, Outwardly in the Fruite, by sanctity and holi­nesse in life; and thus are the Regenerate, the Iustified mem­bers of Christ, againe said to become New, when, leauing the deceitfulnesse and allure­ments of sinne, they devote themselues vnto God in a re­newed conversation, by con­forming their liues vnto His word as the rule thereof. This [Page 15] Renouation, this becoming new, this Amending of our liues in the feare of God is that, which here I intend breifly to vrge; and, for the more vsefull dis­patch thereof, shall endea­vour plainely to shew.

1 The Necessity, why wee must become New.

2 The Manner how, or the Particulars, wherein this Reno­vation should consist.

3 The Meanes, whereby the same may be effected.

4 The Fruits, which will a­rise therevpon.

The Necessity of this duty will appeare from the conside­ration of the severall vrging reasons perswading vs there­vnto. [Page 16] And these may bee drawne.

First, from those examples, that are afforded to vs in Na­ture it selfe. The Sunne, with­out failing, measureth out vn­to vs New daies & New yeares; the Moone New months: and the Earth, for our Instruction as Well as profit, is in the apoin­ted season adorned with New fruits: which indeede are but as so many resemblances, to shew vnto vs, what Man should be; A new creature. It is a rule of the Philosopher, that In natura nihil est superfluum, there is nothing in nature su­perfluous: which rule is here made vnquestionably true; [Page 17] for in nature there is nothing, but some good vse may bee made thereof; wee hauing therein so many Arguments pressing vs to the Renewing of our Conversations. For if God for Mans vse and profit cause all these things in their ap­pointed seasons to be Renewed, shall Man, for whose benefit all these things Renewed are, remaine Old still, and haue nothing in him New, except it be some new sinnes; new Idola­tries, new prophanations, new mur­thers, new blasphemies; or the old renewed, to provoke God a­fresh? Nature it selfe will teach you, saith S. Paul, that if a man weare long haire it is a shame vn­to [Page 18] him. 1 Cor. 11.14 Wee may vse the like argument and say; that, if any man grow Old in Sinne, as he must in yeares, Na­ture will accuse him of a shamefull neglect, in not hau­ing better learned God, and the necessity of a renewed con­versation before Him, even from his Workes of Nature, which are made therefore manifest to him to guide and instruct him; for Nature doth freely offer it selfe, as a guide vnto vs, and blind are they, who see not how to follow it. It is, we know, a common ob­servation, that God hath two bookes to instruct vs. The one is his booke of Scripture, [Page 19] Wherein we may (and happy are they, which therein daily doe) reade and consider the summe of their Duty and the mystery of their redemption. The second is his booke of Nature, written with his owne hand in the sixe daies of the Creation: a volume as large as the world it selfe; but every Page therein plainely teaching man the knowledge of God, and the necessity of his owne becomming new in his sight. And S. Chrysostome seemes to make this the very drift of our Apostle in this text; S. Paul (saith he) draw­eth a new argument from na­ture it selfe, to lift vp the [Page 20] mindes of these Corinthians from the things here below to God aboue, the maker of them, to teach them from these what they should be to­wards Him, namely, in Christ new creatures. The necessity of which Renovation will farther appeare by a second reason, drawne from the Expectation of God requiring it of vs. God expecteth, and therefore tis ne­cessary that wee should be­come new creatures.

Now that God expecteth from vs a renewing of our conversations, a reforming of our liues, wee may plainely reade in his other Booke, be­fore mentioned, namely his [Page 21] booke of Scripture; wherein we shall meete with Precepts, and Threatnings and Judgements, and promises, and the Mercies of God: all which are but as so many calls and warnings, & gratious invitations to an A­mendment of life.

First, a precept or Commande we haue, recorded by S. Paul Ephes. 4.24. where the A­postle telleth vs, that wee are taught in Christ to put on the new man, which after God is created in Righteousnesse & true holinesse; wherefore (saith he) putting a­way lying speake every man truth; be angry and sinne not; giue not place vnto the Divill, &c. in all which we are by the H. [Page 22] Ghost plainely commanded to re­new our conversation in true Holinesse and righteousnesse before God. And the same A­postle will farther tell vs 1. Tim. 1.5. that the end of the commandement is Charity out of a pure Heart, and a good Consci­ence, and faith vnfained. So that where a Precept or Commande is, there must bee Obedience; especially when the commande proceedeth from God him­selfe, whom we cannot dis­obey, but with the losse of our first loue, and the hazard of our owne safety: when God therefore requireth vs to be­come new men, as here and elsewhere he often doth, wee [Page 23] carefully should endeavour to be such: for precipientium Au­thoritas & preceptorum qualitas attendenda est, faith Bernard: the Authority of the comman­der, and the condition of the commande it selfe are dili­gently to be regarded. Now God, who requireth this du­ty at our hands, is that Great­nesse, which knoweth no de­niall; and his commande is of that condition, that as it tend­eth to his owne glory, so is it likewise for our good and sal­vation: wherefore, a God ex­pecteth, so it is necessary in re­gard of the Precept that wee should become new.

Secondly, that God expe­cteth [Page 24] and requireth this of vs will farther appeare by his Threatnings against sinners, & his Iudgements vpon man for sinne. Woe, saith the Lord. Isai. 5.18. there is his threatning. A woe there is for Corazin and Bethsaida; for Edom, Moab & Nebo: A woe for the Idole shea­phards and blinde Guides; for the Deceitfull Lawyer and hy­pocriticall Pharisee; and gene­rally a woe for all, that sinne with greedynesse, and still draw iniquity with coards of vanity. Neither is there a bare pronouncing of woe, but a mi­sery inflicted too; Iudgement as well as threatnings: Sodome and Gomorrah, with the citties a­bout [Page 25] them, set forth for an ex­ample, suffering the vengeance of eternall fire Iude 7. all which woes and Iudgements, with many more, are written for our Admonition, that wee should not lust as they lusted, nor be Idolaters, nor commit fornication, nor tempt Christ, nor murmure. 1 Cor. 10.6. So that the threatnings and Iudge­ments of God vpon sinners, re­corded in the Scripture, were not only for the Punishment and Destruction of those, on whom they fell, but also for warnings vnto vs, to driue vs, with Lot, out of wicked So­dome, to terrifie vs from de­lighting in sinne, and to shew [Page 26] what we must be, if wee will be accepted of Him; New crea­tures. Wherefore, as God re­quireth, so tis necessary, in re­spect of his Threatnings and Judgements, that wee should become New.

Thirdly, As in the two for­mer, so doth he likewise ma­nifest his expectation in his Promises and Mercies, which are as so many gratious Invita­tions to become New creatures. To reckon vp all the promises of God were farre to exceede. Saint Paul hath recorded one, which may serue for all the rest. Come out, & bee yee separate, and touch not the vncleane thing, saith the Lord; and I will re­ceiue [Page 27] you, and will be your father, and yee shall be my Sonnes and Daughters, saith the Lord Al­mighty. 2. Cor: 6.18. If God be once pleased to be our Fa­ther, wee can then pray for no more, then to become o­bedient children and to bee thankefull: this hee hath pro­mised to bee, if wee become New creatures before him; and his promises faile not; for his Mercy will make them good, and that lasteth to a thousand generations of them that loue and feare him Exod: 20.6. Hence Eternall life is said to be the end of the Comman­dements. Our obedience in­deede is the first end thereof, [Page 28] as I noted before: but that is directed to a second, namely our salvation; and both vnto a third, as the chiefe and prin­cipall, which is Gods Glory. In respect of our selues then the end of the commande­ment is salvation, which God is pleased, not only to Promise, but also in mercy to make good vnto vs vpon our New­nes in conversation: yea there­fore are his promises and mer­cies made knowne to vs, that so with a chearfull readinesse wee might become new crea­tures before Him: for that is the vse which S. Paul makes of them, as wee may reade 2. Cor. 7.1. Hauing therefore [Page 29] these Promises, saith he, (name­ly, that God will bee our Father, &c. as it is in the end of the precedent chapter) what must wee therevpon doe? Let vs cleanse our selues from all filthi­nesse, perfecting holinesse in the feare of God. It is doubtlesse (if wee know it) our great happi­nesse that wee haue so many Promises and Mercies proposed to vs: and wee must farther know, that tis but our boun­den duty to embrace them, and to make a sanctified vse thereof. Hauing therefore such gratious Invitations to become new creatures in the sight of God, let vs not cast off his free promises and mercies [Page 30] by growing Old in our sinnes; but let vs rather turne to Him, who so lovingly inviteth vs, & who therein plainely shewes, that he desireth not our de­struction, but that we should Returne and Liue: this desire of His includeth his expectation of our obedience. Wherefore, as God expecteth, so tis neces­sary in regard of his promises and mercies, that wee should become New. Thus haue I laid open my second Reason, taken from the expectation of God himselfe; which is clearely manifest (as it hath beene shewed) in His pre­cepts, threatnings, iudgements, promises, and mercies; by all [Page 31] which wee may see that God requires, and that tis therefore vndoubtedly necessary that wee become new creatures.

Thirdly this necessity will yet farther appeare by a 3 ^d rea­son drawne from our vocati­on to the faith of Christ, and our Justification by his merits; the very end whereof (next vnto Gods glory and the sal­vation of our soules) is the A­mendment of our liues.

What is our happinesse, in that wee are called to bee the members of Christ, we shall never fully vnderstand till we come at the last to receiue the Crowne thereof, when wee shall see God face to face, and [Page 32] knowe him as we are knowne: yet may wee in some measure bee sensible of it; for wee know that we are Thereby freed from that Egyptian bondage and Thraldome of sinne, as S. Luke for our comfort, hath recor­ded in the words of our Savi­our. Luke 4.18, 19. This day, saith Christ, is This Scripture fulfilled in your eares: but what Scripture? That, which the Prophet Jsaiah had foretold of him; namely, that Hee was sent to heale the broken hearted, to preach deliverance vnto the captiues, and recouering of sight to the blinde, and to set at liberty those which are bruised: all which benefits acrue to those that [Page 33] are called and made the Iusti­fied members of Christ. Wee then haue receiued liberty, be­ing made Heires of the cove­nant of Grace: but to what end? that wee may doe what we list, and walke as we please? Shall wee freely sinne, because wee are vnder grace? S. Paul will take that off with a God forbid. Rom 6.15. for that were to turne the grace of God into wantonnesse, and to vse our liberty, wherevnto we are cal­led, or rather to Abuse it for an occasion to the flesh Gal. 5.13. We rather should walke as S. Paul exhorteth his Ephesi­ans, cap. 4. v. 1. worthy of the vo­cation wherewith wee are called: [Page 34] wee are made the members of Christ, the adopted sonnes of God, therefore (to make good our calling) ought wee to liue as His children, His servants; not seruing our selues in the flesh, but him in the spirit: for the immediate end of our conversion is and ought to be a regularity and reforming of our Conversati­on; and therefore in this re­spect tis likewise necessary that wee should become new.

Fourthly, A fourth reason (and that vrgent enough) to proue and perswade the same, may be taken from the consi­deration of our owne Condi­tion for, if wee looke well at [Page 35] home, wee shall every one of vs finde within himselfe à Soule that needs Repentance; & which may therefore iustly call vpon vs for this Renovati­on. That wee daily sinne, I suppose no man so much as doubteth, especially if he con­sider, what it is to be the sonne of a transgressing Adam: for, al­though a man may bee sine querelâ, yet he cannot bee sine peccato; as S. Austine speaketh: so liue hee may, as that the world shall haue but little to say vnto him; hee may carry himselfe without offending a­ny, and so be accounted, with Zacharias, blamelesse. Luke 1.16. Thus he may bee sine querelâ, [Page 36] not deseruing any complaint of man against him; yet can­not he be sine peccato, without offence against God: for Hee will still behold iniquity, and that manifold, even in his best Actions; which indeede, without the Advantage of a gratious acceptance, could be in themselues nothing but Sinne. Now those sinnes, whereof wee stand guilty and which wee daily commit (though sometimes we know it not) What are they but as so many partition-walls betweene God and vs, as S. Bernard calls them; which hinder vs from sending vp acceptable prayers vnto Him, and stop likewise [Page 37] the beames of his gratious fa­vour from descending downe vpon vs. Christ indeede hath taken away that great wall of separation, that our sinnes had made, but, if wee rightly con­sider, wee shall see that by our daily transgressions Wee doe but seeke, as farre as in vs ly­eth, to build it vp againe: and, while wee thereby keepe off the mercies of God from vs, wee kindle in our hearts no­thing but sinfull Lusts & De­sires, which are a fire, faith Chrysostome, Lachrimis extin­guendus, that is to bee quen­ched by the teares of repentance: And, because we daily sinne, therefore, saith one, our [Page 38] whole life should bee accoun­ted but as one day of Repen­tance, and this Repentance the worke of that whole day. And surely while wee neglect this, wee either doe or would, for­get our owne customes; which might, if well considered, bee very vsefull to put vs vpon this course of Renovation: for because our Hands daily con­tract soyle; and our houses dust, and sometimes decay too; doe wee not therefore daily sweepe the one & Cleanse the other, and Repaire and Build, as need requires? hence then let vs admonish & teach our selues: we sweepe, and wash, and repaire, and all because [Page 39] there is neede: Looke now in­to thine owne Soule, search the corners of thy heart, and (if thou haue a Christian eye) see What contractions are there, what multiplied Heapes of Ini­quities, what Ruines, and De­cayes: Darkenesse in the vnder­standing, Perversenesse in the will, and affections, good de­sires well nigh lost: and then tell mee (if thou haue a christi­an feeling too) whether now thou hast not cause enough to sweepe, and cleanse, and re­paire thy heart by a daily Reno­vation. The world perhaps may tell thee that all is well; yet deceiue not thy soule; for there is a Conscience within, [Page 40] which cannot be bribed, that will tell thee tis otherwise: and, si conscientia criminis mor­det laus mundi parumprodest: to be soothed vp by sinfull men, like vnto thy selfe, will but lit­tle availe thee, when thine owne conscience shall accuse thee of transgression, & plain­ly shew that there is need of A­mendment. Wherefore, in re­gard of our owne soules, and the sinfulnesse thereof, it is neces­sary that wee should become New.

Fiftly, a fifth reason to proue this necessity may be ta­ken from our vtter Indispositi­on to receiue any future good vntill such time, as wee bee [Page 41] thus Renewed. It is a rule in Philosophy, that Intus apparens prohibet alienum: That, which is first in, doth commonly keepe out the rest. If the Di­vell can but get and retaine his hold in our heart, he Will then suffer none to come there but such as are like himselfe. First therefore wee must out with Him, & then shall good Instructions take place the better, and become the more profitable vnto vs. So much our Saviour Christ hath no­ted, Matt: 9.16. No man, saith Hee, putteth new cloath vnto an old garment, for then is the rent made worse; neither doe wee put New wine into old bottles, [Page 42] for then shall they breake, and both perish; but New wine must be put into new bottles, and both are preserved. Christ and Belial, sanctity and sinne, the Divill and Goodnesse can never dwell together; but there must, there will be a Rent, a Division betweene them: Out therefore With those Old sins, which haue dwelt so long in thy heart, that so thou maist the better receiue and make vse of those good Motions and Jnstructions, which tend to the Perfecting of Holinesse; and which otherwise will be vnto Thee but as so many Pearles cast before swine: and there­fore in this respect it is like-Wise [Page 43] necessary that we should become New.

Sixtly, A sixt (and the last) Reason to vrge the same may bee taken from the common Practise of our Adversary the Divill. Hee is that envious man, which soweth in the field of our hearts the Tares of cor­ruption whiles wee sleepe se­curely in our sinnes; His De­uises to withdraw vs from the performance of this Duty, are as many, as wee can meete with Helpes to further vs in it; and, He being (as he ever hath beene) a professed enimy vn­to all goodnesse, wee may e­ven Thence learne and know, that tis most necessary wee [Page 44] should endeavour to become New creatures.

So that now if any shall aske, why hee must amend his conversation? I will answere Him, that, which way soever hee lookes, hee shall meete with some Argument to vrge the Necessity. If aboue him­selfe; There is a God who calls for it by his Precepts, who Warneth & Driueth vs to it by his Threatnings and Iudgements; and who Allureth vnto the same by his Promises and mer­cies. If within himselfe, there is a Soule, that needes it, and a Conscience that will tell him so. If below himselfe, yea if round about him, there stand the [Page 45] workes of Nature to leade him to it; and there is likewise a Di­vill, that still Opposeth & seekes to divert him from it. So that in regard of God requiring it, and our owne Soules wanting it, and the Divills destructiue policies against vs to prevent and withstand it, tis vn­doubtedly necessary that wee should by all good meanes la­bour to become New crea­tures. Thus haue wee seene, by way of Perswation, the necessity of becoming new. In the next place wee are to consider, by way of Direction, the Manner how, and the Meanes whereby the same may be effected.

For the first, to become [Page 46] new in this place (as before hath beene shewed) is to Amend our liues, to Reforme whatsoever hath bin amisse in our conver­sation: which indeede is the same with that Duty of Repen­tance, that is so much preached and spoken of, and so little practised. To a right perfor­mance whereof; things (saith Piscator) are required.

1 Displicentia vitae anteactae; A disliking of our former life.

2 Studium Gratiae; A desire of Gods mercy and grace for the disposing of our hearts to a Better conversation.

3 Propositum sancte progredien­di; A firme resolution, not on­ly to Beginne, but also to Con­tinue [Page 47] in a better course. So that, if wee as wee ought, will be­come New indeede, we must haue respect vnto the Time past, present and to come. In re­gard of the Time past, there must be an hearty sorrow, vpon due examination, for whatso­ver hath beene done Amisse before: in respect of the pre­sent, a diligent endeavour to bee better setled; &, for that, which is to come, a Resolute purpose to continue so vnto the end. For to be Renewed presupposeth a Re­mouall of what is Old; therefore must wee cast away our Old sinnes: it consisteth in a better composing and setting in order; Therefore must wee labour to [Page 48] bee furnished with Goodnesse instead of them: And it requi­reth a continuall care that wee grow not Old in our sinnes a­gaine; and Therefore like­wise must wee resolue to re­maine such in the future, as we desire to become in the Pre­sent.

The two former (namely, the Renouncing of sinne, and the entertaining of sanctity in the roome thereof) must be done not in one Part alone but in the whole: there must be a ge­nerall renewing of the whole man; of the Heart, and what­soever proceedeth from it.

The Renewing or Reform­ing of the Heart is tearmed by [Page 49] Saint Paul the circumcision of it: which is that circumcision a­lone, that God doth now re­quire at our hands; for true Circumcision now is not in the Flesh, but that in the spirit. Rom. 2.29. And indeede if wee will make right vse of our Saviours circumcision (which wee this day celebrate) wee must learne and labour to bee Circumcised in our Hearts, & so to become New creatures In and To him.

Now the Heart (according to the Scripturall acception of the word) includeth the will and all the Affections of man: so that, if wee desire to become fully New, we must [Page 50] in the first place haue New thoughts, new Meditations, new desires; and then like Fruits proceeding from them; name­ly, new words, and new actions: for, as wee daily sinne both in our Thoughts, and words, and Deedes, so must there be a Re­newing, a Reforming of them all, if wee will become perfectly New.

To endeavour the renewing of our words and deedes, with­out a former Refining of our Thoughts, were but to Pretend, not seriously to Purpose a Re­novation: for Cogitatio orationis fons est; our Thoughts are the Fountaine, from which our words & actions flow: where­fore, [Page 51] if They bee still troubled with the Corruption of sinne; These cannot runne so cleare as to haue no Tincture of impu­rity. Or (if you will) good Thoughts are vnto Like words and actions, even as the Coale vnto the Flame; if the one bee extinguished, the other ap­peares not. Wherefore, that wee may become new as wee ought, wee must in the first place reforme our thoughts & de­sires: and therein we shall finde matter enough to worke on.

When I was a Child, saith S. Paul 1 Cor. 13.11. I thought as a Child, yea and did so too. The case is ours, but in a farre greater measure of in­firmity: [Page 52] for, when he became a Man, he put away Childish things, as Himselfe there testi­fies: But wee, that after a long Jnstitution (in a glorious sunne­shine of the Gospell) should now bee compleate men, fall backe againe to bee Babes in Christ, and to Thinke as Chil­dren; to imploy our Thoughts on Vanities and Folly; to thinke with those Psal. 49 11. that our houses shall continue for ever; and, with Haman, Esther 6.6 to set on worke our Me­ditations about expected Ho­nours and Preferments; who Thought in his Heart (saith the Text) to whome would the King delight to doe Honour more then [Page 53] to my selfe. Neither doe we on­ly thinke as Children in Christ (that is not the worst) but sometimes too as men, that haue no reference to him; as Atheists, as men without God; when God is not in all our thoughts: as the Prophet David speaketh Psal. 10.4. Such are our thoughts of malice and mur­der; when, with Cain, we thinke to cut off righteous Abell; and with Jshbibenob, to slay Da­vid, 2 Sam. 21.16. Such are our thoughts of Rebellion, when wee Curse the Lords Annoyn­ted in our Thoughts. Eccles. 10 20. Such are our Thoughts of Adultery and Vncleanesse; when wee Thinke on a wan­ton [Page 54] Harlot to Lust after her. Matt. 5. vers. 28. Such are our thoughts of deceite and falshood, when we imagine in our hearts mischievous plots and devices to circumvent our neighbours. Such be our vniust Thoughts of Covetuousnesse and Discontent; when with wicked Ahab, wee are troubled on our beds how to get Naboths vineyard. 1 King: 21.4. and Such are our Prophane thoughts against God himselfe, when we Thinke Him (though in vaine) to be such a one, as our selues, that can bee deceiued: Psal: 50.21. And these Thoughts of ours al­though the Divell directly see not, (for that belongs to God [Page 55] alone) yet our owne woefull experience can sufficiently tell vs, that hee often fitteth vs with occasions answerable therevnto; and we may thence imagine, that (by obseruing our temper and complexion) Hee comes very neere vnto them. Matter enough then we haue to be reformed in our thoughts, and the necessity is no lesse vrgent. But happily a car­nall worldly minded man will say, I may securely thus Thinke and Meditate, because the World perceiueth it not: be it so; yet God doth, which is more: but however; Darest thou to boast hereof, and to say vnto the World, that such [Page 56] as these, are thy Thoughts and Desires? If not, then let the Fathers Rule bee thy Remem­brancer, Quicquid pudet dicere, pudeat & cogitare: If thou blush (as doubtlesse thou wilt) to make it openly knowne, that thy Drifts and Intentions are ei­ther Bloody, or vnchast, or Rebel­lious, or Deceitfull, or Coveting, or Prophane, then forbeare and tremble to Thinke of these things in thy Heart. But How (saith the well disposed Christian) shall I Rectify and Renew my Thoughts being thus perver­ted? Pliny will giue thee a good rule for that: Homines aut Mortalitatem, aut Jmmortali­tatem cogitare debent, saith hee; [Page 57] men should ever be Thinking ei­ther of their Mortality, or of their Jmmortality. If of the first; then Bethinke thy selfe (as S. Bernard directeth thee) 1. Vnde venis, whence thou art derived; namely, from sinfull Adam, & erubesce, and blush at thy fall. 2. Vbi sis, where thou art, namely, in a vale of iniquity; & ingenmisse, and so bewaile thine owne misery 3 Quo va­dis, whether thou must; name­ly, vnto the Graue; & Contre­misce, and then Tremble at thy Danger. And thus shall thy Thoughts make thee truly Humble in the sight of God. But, if, on the other side, thou Thinke and Meditate of thy [Page 58] Immortality, of thy Soule, which must remaine somewhere for ever; then lift vp thy heart in pious Thoughts and Meditati­ons to Him, that hath redeemed it; to Him, that Sanctifies; to God, that must receiue it: Thinke then seriously of thy waies, & turne speedily vnto His Testi­monies; as David hath dire­cted thee by his owne exam­ple, Psal. 119.59. For There shalt thou learne to Thinke no more of malice, or lust, or deceit, or coveting, or Prophanation; but rather to settle thy Medi­tations on Sobriety towards thy selfe; on Loue and Mercy, & Iustice towards thy Neigh­bours; and on Piety and devoti­on [Page 59] towards God. Thus we must Thinke and Meditate, if we will haue right, if New thoughts: for Turpes Cogitationes vitare non potest, qui Honestas non habet: if wee Thinke not of Good things, wee shall of Bad; if God be not in the Heart, the Divell will be there: Where­fore, if thou wilt be happy in the One, cast out the other. Thinke no more, as thou hast done, to thriue by Deceiuing; Thinke no longer to make thy selfe secure by intrapping, en­snaring, and circumventing others; Imagine not to main­taine thine owne credit by slandring thy Brother: In a word, Thinke not in thy [Page 60] heart to be Accounted Good, much lesse to Bee so, by doing Evill. But make way for New desires, new Affections, and then New fruits will quickly follow: if once thou kindle this Coale of New Loue within, there will come forth a Flame; if New Thoughts, there will soone follow New words, and Actions: And 'twill be there­fore the lesse needfull to adde much concerning These, and the Renewing of them; for, if the Thoughts of the Heart be once set right, our Words & Actions are seldome out of order.

Yet wee know, that some­times a coale (though quicke in it selfe) is vnhappily smoo­thered [Page 61] before there breake forth a flame; a Fountaine now and then blocked vp, and so the current is lost; good desires many times corrupted; before they can proceede so farre as to appeare in our Speeches and Practises: for tis the preventing Policy of the Divill, if he can but once guesse at an intended Reformation in our Thoughts, to vse all his mischievous de­vices, that so hee may stop it from going farther, and then tis lost there too. It will not therefore bee amisse to shew farther in a word, that (for the perfecting of this Renovation) we must labour to reforme and re­new our words and actions, as [Page 62] well as our Thoughts and De­sires.

Saint Austine (to manifest vnto vs the Abuses, that are vsuall in our Speech) distin­guisheth of a fiue fold Tongue. There is, saith he, Lingua impu­dica, vaniloqua, dolosa, maledica, & dissoluta: An Immodest or Vn­chast Tongue; A vaine or foolish Tongue: A treacherous or de­ceitfull Tongue: A slaundring or iniurious Tongue: and, A dissolute or Prophane Tongue.

The Immodest or vnchast may be called a Fiery Tongue. Jam 3.6. for 'tis set on fire by the sinfull Lusts and concupis­cence, that is within: or else it may be tearmed an infectious, [Page 63] a poysoning Tongue; because it oft times stirreth vp vnchast desires in those, Which heare it. The vaine or foolish is a Perverse Tongue Prov: 17.20. which will vtter all its folly, notwithstanding any preiudice Whatsoever. The crafty or de­ceitfull is a Lying Tongue, Prov 6.17. a flattering Tongue, Psal. 5.9. a Double Tongue, 1 Tim. 3.8. the slaundring or in­jurious is a Scourging tongue: Iob: 5.21. a Sharpe tongue Psal. 140.3. a tongue whetted like a sword: Psal: 64.3. And the Dis­solute or Prophane is an vn­bridled, a Raging tongue Hos 7.16. a tongue that will needs prevaile against God Himselfe; [Page 64] Psal. 12.4. And all These Tongues too often sounde loud amongst vs. In our Spee­ches then we haue a Large sub­iect for a Reformation.

Passe wee from These vnto our Actions, & wee shall finde them as differently evill, as are our thoughts and words: for, as there is a lustfull thought, and an Immodest tongue, so is there an vnchast practise too: if the Heart conceiue, and the tongue vtter vanity, falshood, wrong, or whatsoever of that sort; there will not be wanting a Diligent Hand, and a swift foote to put the same in Execution.

Now, to Reforme all this; & so to become New; not only [Page 65] in our thoughts and desires, but also in the Expressions of them, which are our words & deeds: Saint Pauls rule (before men­tioned, Ephes. 4) may serue as a full Direction. Putting away lying, saith he, speake every man truth vnto his neighbour: bee no more angry beyond measure: steale no more: Let no more cor­rupt communications proceede from you, &c. But, laying aside whatsoever is hurtfull, take in steede thereof that golden chaine which the same A­postle hath made, Gal. 5.22. Consisting of the fruits of the spirit; as loue, meekenesse, & the rest there mentioned, and (as the wise man exhorteth his [Page 66] sonne, Prov. 6.21.) binde it vp­on thy Heart, tie it about thy necke; for, when thou goest, it shall leade thee, when thou sleepest, it shall keepe thee; when thou awakest, it shall talke With thee, and make thee accepta­ble in the sight of God. Then shalt thou be renewed whol­ly, and then maiest thou with comfort say vnto thy soule, that All things are become new, when thou thy selfe art become New in All.

And, being once thus Recti­fied, knowe that in the last place there must bee studium sanctè progrediendi; and there­fore resolue (as God shall ena­ble thee) ever to continue so: [Page 67] for as wee must be cleansed, & become Holy; so must wee likewise labour to perfect holi­nesse, as Saint Paul speaketh. 2 Cor 7.1: Now finis coronat o­pus; tis the end, that brings per­fection; and tis continuance, a well guided perseverance that must reach vnto the end: wherefore, be New to Day, but remaine so to morrow too: become New this yeare, but let the next yeare finde thee such; and then maist thou truly say that thou art become in All things, and Alwaies, and there­fore perfectly new. The meanes, whereby the same may be ef­fected, are in the next place to be considered.

These meanes are diverse; but there are two rules in the Scripture, which will direct vs vnto the principall thereof. The first is recorded by Solo­mon, Prov. 19.15. An Jdle soule, saith hee, shall suffer hunger: the second is mentioned by Saint Iames c. 1. v. 17. Every good and perfect gift is from aboue. The first rule holdeth true, as in matters Temporall, so likewise Spirituall: in Both, if a soule be idle, it shall suffer hunger, it shall alwaies bee in want: It may seemingly desire, Hun­ger, and thirst after goodnesse; but, if it Labour not to obtaine the same, it shall still be with­out it. Our first meanes then is [Page 69] our owne Endeavour: we must Labour and bee diligent in fre­quenting conscionably the House of God; in making right vse of his Word, and in Communicating constantly at his table for These meanes will both direct vs vnto, and confirme and stay vs Jn our Newnesse of life. But withall wee must remember, that eve­ry good and perfect gift is from Aboue, wherefore in the next place wee must betake our selues by earnest prayer vn­to God; Which is the second meanes; and necessarily requi­red to make the former effectu­all: for tis not said here, that wee doe make all things New; but that they are Become or [Page 70] made new for vs. The word in the originall ( [...], are become) noteth (as most obserue) an act of Creation; a Creation, (saith Aquinas on this Chapter) not of Nature but of Grace; and that, not the first grace of Iustifi­cation in our conversion; for that is presupposed to be done be­fore: but a second of Sanctity in our Conversation, which is here meant. Both belong vn­to God alone; for Hee only can Renew the Heart of man both by conversion and sanctifi­cation, who did first Create & make it. Hence the Prayer of David was; that God would Create in him a New heart to feare him: and wee must also [Page 71] Pray, and that Earnestly (if we will become New men to God) that God will be plea­sed to make his Word and Sa­craments powerfull & effectu­all in vs, and perfect our En­deavours to the sanctifying & Renewing of the soule.

Herevnto we might adde a 3 ^d meanes; and that is in the course of our liues the choyce of Such company, as will desire & seeke to become New with vs; which indeede is both pro­fitable and necessary: for Hee, that still associateth himselfe with Blaspheamers, with men of a Dissolute, Slaundring, or foolish Tongue, must not thinke to cast off & leaue at pleasure [Page 72] his custome of swearing, of backebiting, of Immodest or Idle talking: in vaine doe men hope to bee Sober amongst Drunkards; and tis little availe­able to pretend Honesty, as long as we cast in our Lot, and haue one purse with those, that are Deceitfull. Evill communica­tions, saith Saint Paul, cor­rupt good manners; and the infection of Dissolute companions perverteth Honest Desires: if wee therefore will become New our selues, wee must not walke in the way with Those, who still desire to remaine in their old sinnes.

Thus haue wee for Directi­on, seene both the Manner, & [Page 73] also the Meanes of this Renova­tion: we are now in the fourth and last place to consider the fruits, thence arising, by way of Encouragement to the more speedy and chearefull perfor­mance thereof.

When Laban would allure Iacob vnto his Service, his Ar­gument, to encourage him, was that hee should not serue him for nothing, and therefore de­manded of him what (ac­cording to his owne desire) his wages should bee Gen. 29.15. If the World were as rea­dy to perswade true seruice, or to recompence the same where they finde it, they which la­bour, would happily find lesse [Page 74] cause to obiect the withholding of their Hire, then sometimes they doe. But let Mortality faile (as it ever hath and will doe) tis notwithstanding of all most certaine, that God is Bountifull and changeth not: yet the Divell himselfe (who seldome speaketh true, never for the loue of Truth) even he will let vs know that Iob did not serue God for nothing Iob. 1.9. Never yet was any man the Worse (what ever in our slothfull security and carnall de­licatenesse we may & doe mis­conceiue) I say never any man the worse, but many Degrees bettered by the Service of God duly performed. To runne o­ver [Page 75] punctually the Fruits thereof, were to enlarge this discourse into a second Ser­mon. One may serue for all the rest (being indeede as much as all) namely, that, if we become New and Amende our liues as we ought, our God is thereby Glorified: for so speaketh our Sauiour, Mat: 5.16. Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in Heaven: Our good workes, our Newnesse in Con­versation is that which tendeth vnto the Honour and Glo­ry of God; which (if rightly considered) cannot but be, to [Page 76] a truly Christian, to a Religious and Filiall Heart, the Summe of all Fruits, the vtmost, the Only end of all Endeavours. And surely (considering hoW Vnworthy of our selues wee are, and how little acceptance our best righteousnesse, for its owne deserts, might looke to finde at the handes of God, it being (as the Prophet Jsaiah speaketh) but as so many filthy ragges, & so no way profita­ble, no way acceptable) I say, considering this, tis encou­ragement enough (if any will suffice) for vs, sinfull Mor­talls, to become New crea­tures, namely, that God willbe pleased Thereby to be Honou­red.

Yet, if the Weakenesse of Mor­tality either can or will looke no farther then our selues, wee shall There likewise see vnpa­rallel'd Profit; Benefits, that can­not be equall'd. If any man shall aske me, what they are? I will answere him; they are all comprised in This one, the Sa­ving of the Soule, the drawing of it out, as it were, from the Bondage of sinne to that Glo­rious Liberty, that Happinesse in­comprehensible, which Christ hath purchased with his owne Blood.

If These or any Other En­couragements (though none more strong) can now per­swade and allure vs to Renew [Page 78] our conversations before our God, then shall wee most hap­pily offer vp our selues an Ac­ceptable sacrifice, a Sanctified Gift vnto God, that lookes for it. And happy that Man, who shall thus dispose of his owne soule: for if wee shall Thus be­come New in all things, then shall All things become New to vs: Wee shall haue in This life new Mercies, new Blessings; or rather, the old Mercies, and Favours of God Renewed to vs; And, when this life shall bee no more, we shall haue New Heavens, wherein wee shall, with a New company of Saints and Angells, sing for ever a New song of reioycing [Page 79] vnto our God, in whose ser­vice We became New creatures here on earth.

Thou O Lord, who alone seest the hearts of all men, knowest that we are all full of corruption; and can of our selues doe nothing but sinne; be pleased therefore, O Fa­ther of Mercy; to make thy good word powerfull in vs to the casting downe of sinne and the Devices thereof, that so wee may thence learne to Renew our Conversati­ons before Thee; and, by thy As­sisting Grace, to bring forth the fruits of an Holy life, in some Thirty, in some Sixty, in some an Hundred fold, to the Glory of Thy name and the Salvation of [Page 80] our owne soules, through Iesus Christ our Lord and only Saviour. Amen.

Glory bee to GOD. Good will towards Men.