A Christian Amendment, Sermon

A Christian Amendment · Sermon

p. 1A CHRISTIAN AMENDMENT. As it was deliuered in S^t Martines Church in Oxford.

2. CORINTH. 5.17.

Behold All things are become new.

THE Text is an argument perſwading vntounto Newnes of life, which S. Paul doth vrge here to confirme what hee had propoſed p. 2and 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, p. 3ver. 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 hauehave 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 p. 2ſaid 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 hauehave 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 hauehave

1. An Invitation; or a Stirring of vsus vp to an attentiue Obſeruation; in p. 13this word, Behold.

2. A Propoſition to be conſidered. All things are become new.

The firſt word, Behold, as it often preſenteth it ſelfe vntounto vsus in the Scripture, ſo it commonly foreſheweth ſomething following, that is worth our notice; that commonly is, may be, or ſhould be knowne of vsus: 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 p. 6of 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 hauehave giuen you every herbe bearing ſeed, &c. Theſe and ſeuerall more be the Acceptions of p. 7this word, BEHOLD, in the Scripture, ſome whereof are agreeable vntounto it, as it is in this Text; which notwithſtanding I ſhall not ſeuerally proſequute by way of Preface vntounto the Matter following: onelyonly from the common vſe of the word wee may obſerue, that, whereas wee hauehave 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,

p. 8wherein 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 vsus

1 The things that are beſides Man.

2 Man himſelfe

The things beſides Man are

1 Times and Seaſons.

2. Thoſe things, which hauehave Times and Seaſons agreeing to them.

p. 9Of all which Wee may generally conclude in the Phraſe of our Apoſtle, that in their Turnes they hauehave their Renouation, they Become New.

True it is, Which Solomon ſpeaketh, Eccleſ. 1.9. that there is no new thing vnderunder 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 vsus: 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 p. 10ſaid to Become new, which is the Phraſe of our Apostle in this place, noting vntounto vsus 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 hauehave 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 hauehave times and ſeaſons agreeing to them.

p. 11And 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 p. 12ſake 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 vsus vntounto 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 vponupon the Creature; tis Man, that p. 13is 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.

p. 14Now 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 vntounto God in a renewed converſation, by conforming their liues vntounto His word as the rule thereof. This p. 15Renouation, 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 vsus therevnto. p. 16And theſe may bee drawne.

Firſt, from thoſe examples, that are afforded to vsus in Nature it ſelfe. The Sunne, without failing, meaſureth out vntounto vsus 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 vntounto vsus, 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; p. 17for in nature there is nothing, but ſome good vſe may bee made thereof; wee hauing therein ſo many Arguments preſſing vsus 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 hauehave 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 vntounto p. 18him. 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 vntounto vsus, 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 vsus. The one is his booke of Scripture, p. 19Wherein 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 p. 20mindes 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 vsus. God expecteth, and therefore tis neceſſary that wee ſhould become new creatures.

Now that God expecteth from vsus a renewing of our converſations, a reforming of our liues, wee may plainely reade in his other Booke, before mentioned, namely his p. 21booke 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 hauehave, recorded by S. Paul Epheſ. 4.24. where the Apoſtle telleth vsus, 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; giuegive not place vntounto the Divill, &c. in all which we are by the H. p. 22Ghoſt plainely commanded to renew our converſation in true Holineſſe and righteouſneſſe before God. And the same Apoſtle will farther tell vsus 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 louelove, and the hazard of our owne ſafety: when God therefore requireth vsus to become new men, as here and elſewhere he often doth, wee p. 23carefully 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 p. 24and requireth this of vsus will farther appeare by his Threatnings againſt ſinners, & his Iudgements vponupon 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 p. 25them, 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 vponupon ſinners, recorded in the Scripture, were not only for the Puniſhment and Deſtruction of thoſe, on whom they fell, but alſo for warnings vntounto vsus, to driue vsus, with Lot, out of wicked Sodome, to terrifie vsus from delighting in ſinne, and to ſhew p. 26what 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 p. 27you, 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 louelove 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, p. 28as I noted before: but that is directed to a ſecond, namely our ſalvation; and both vntounto 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 vntounto vsus vponupon our Newnes in converſation: yea therefore are his promiſes and mercies made knowne to vsus, 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 p. 29theſe 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 vsus 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 hauehave ſo many Promiſes and Mercies propoſed to vsus: 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 vsus not caſt off his free promiſes and mercies p. 30by growing Old in our ſinnes; but let vsus rather turne to Him, who ſo lovingly inviteth vsus, & 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 hauehave 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 p. 31which 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 vntounto 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 p. 32knowe 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 vntounto 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 p. 33are called and made the Iuſtified members of Chriſt. Wee then hauehave 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 vnderunder 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: p. 34wee 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 p. 35home, wee ſhall every one of vsus finde within himſelfe à Soule that needs Repentance; & which may therefore iuſtly call vponupon vsus 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 hauehave but little to ſay vntounto him; hee may carry himſelfe without offending any, and ſo be accounted, with Zacharias, blameleſſe. Luke 1.16. Thus he may bee ſine querelâ, p. 36not 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 vsus, as S. Bernard calls them; which hinder vsus from ſending vp acceptable prayers vntounto Him, and ſtop likewiſe p. 37the beames of his gratious favour from deſcending downe vponupon vsus. 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 vsus lyeth, to build it vp againe: and, while wee thereby keepe off the mercies of God from vsus, 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 p. 38whole 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 vsus vponupon 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 vsus admoniſh & teach our ſelues: we ſweepe, and waſh, and repaire, and all becauſe p. 39there is neede: Looke now into thine owne Soule, ſearch the corners of thy heart, and (if thou hauehave 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 hauehave 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, p. 40which 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 vntounto 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 p. 41thus 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 vntounto vsus. So much our Saviour Chriſt hath noted, Matt: 9.16. No man, ſaith Hee, putteth new cloath vntounto an old garment, for then is the rent made worſe; neither doe wee put New wine into old bottles, p. 42for 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 hauehave 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 vntounto Thee but as ſo many Pearles caſt before ſwine: and therefore in this reſpect it is like-Wiſe p. 43neceſſary 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 vsus from the performance of this Duty, are as many, as wee can meete with Helpes to further vsus in it; and, He being (as he ever hath beene) a profeſſed enimy vntounto all goodneſſe, wee may even Thence learne and know, that tis moſt neceſſary wee p. 44ſhould 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 vsus to it by his Threatnings and Iudgements; and who Allureth vntounto 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 p. 45workes 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 vsus to prevent and withſtand it, tis vndoubtedly neceſſary that wee ſhould by all good meanes labour to become New creatures. Thus hauehave 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 p. 46new 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 p. 47in a better courſe. So that, if wee as wee ought, will become New indeede, we muſt hauehave reſpect vntounto the Time paſt, preſent and to come. In regard of the Time paſt, there muſt be an hearty ſorrow, vponupon 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 vntounto 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 p. 48bee 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 p. 49Saint 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 p. 50in the firſt place hauehave 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, p. 51if They bee ſtill troubled with the Corruption of ſinne; Theſe cannot runne ſo cleare as to hauehave no Tincture of impurity. Or (if you will) good Thoughts are vntounto Like words and actions, even as the Coale vntounto 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: p. 52for, 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 p. 53to my ſelfe. Neither doe we only thinke as Children in Chriſt (that is not the worſt) but ſometimes too as men, that hauehave 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 p. 54Harlot 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 p. 55alone) yet our owne woefull experience can ſufficiently tell vsus, that hee often fitteth vsus with occaſions anſwerable therevnto; and we may thence imagine, that (by obſeruing our temper and complexion) Hee comes very neere vntounto them. Matter enough then we hauehave 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 vntounto the World, that ſuch p. 56as 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 giuegive thee a good rule for that: Homines aut Mortalitatem, aut Jmmortalitatem cogitare debent, ſaith hee; p. 57men 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, vntounto 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 p. 58Immortality, 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 vntounto 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 LoueLove and Mercy, & Iustice towards thy Neighbours; and on Piety and devotion p. 59towards God. Thus we muſt Thinke and Meditate, if we will hauehave 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 p. 60heart 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 LoueLove 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 p. 61before 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 p. 62well as our Thoughts and Deſires.

Saint Auſtine (to manifeſt vntounto vsus 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, p. 63a 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; p. 64Pſal. 12.4. And all Theſe Tongues too often ſounde loud amongſt vsus. In our Speeches then we hauehave a Large ſubiect for a Reformation.

Paſſe wee from Theſe vntounto 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 p. 65in 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 vntounto 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 louelove, meekeneſſe, & the reſt there mentioned, and (as the wiſe man exhorteth his p. 66ſonne, Prov. 6.21.) binde it vponupon 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 vntounto 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: p. 67for 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 vntounto 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.

p. 68Theſe meanes are diverſe; but there are two rules in the Scripture, which will direct vsus vntounto 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 p. 69our 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 vsus vntounto, and confirme and stay vsus 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 vntounto 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 p. 70made new for vsus. The word in the originall (foreign, 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 vntounto 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 p. 71Pray, 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 vsus, 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 vsus; 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 p. 72his 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 hauehave 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 hauehave wee for Direction, ſeene both the Manner, & p. 73alſo 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 vntounto 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 p. 74cauſe 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 louelove of Truth) even he will let vsus 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 p. 75punctually 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 vntounto the Honour and Glory of God; which (if rightly conſidered) cannot but be, to p. 76a 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 vsus, ſinfull Mortalls, to become New creatures, namely, that God willbe pleaſed Thereby to be Honoured.

p. 77Yet, 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 vsus to Renew p. 78our converſations before our God, then ſhall wee moſt happily offer vp our ſelues an Acceptable ſacrifice, a Sanctified Gift vntounto 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 vsus: Wee ſhall hauehave in This life new Mercies, new Bleſſings; or rather, the old Mercies, and Favours of God Renewed to vsus; And, when this life ſhall bee no more, we ſhall hauehave New Heavens, wherein wee ſhall, with a New company of Saints and Angells, ſing for ever a New ſong of reioycing p. 79vntounto 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 vsus 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 p. 80our owne ſoules, through Ieſus Chriſt our Lord and only Saviour. Amen.

Glory bee to GOD. Good will towards Men.

FINIS.

End of the text · Henry Tozer, A Christian Amendment (1633)