A CHRISTIAN AMENDMENT Delivered in a Sermon on New-year's day 1631. in St Martin's Church in Oxford, and now published: By H. TOZER Mr of Arts and Fellow of Exeter College in Oxford.  Rev. 21.5. 
He that sat upon the Throne, said; Behold, I make all things new.  Psal. 51.10. 
Create in me a clean Heart, o God, and renew a right Spirit within me.  
OXFORD, Printed by john Lichfield Printer to the Famous University. 1633.   

TO THE R. WORSHIPFUL Sr WALTER PIE Knight, justice of the Peace in the County of Hereford; and Heir to the R. Worshipful Sr Walter Pie, K. His Majesty's Attorney in the Court of Wards.  
Worthy Sir,  
IF any should ask me (as mine own thoughts do) upon what confidence I adventure in this Censuring Age, the Publishing of this poor ensuing discourse; I would then answer them (as now I do myself) that, when I review and consider the Nakedness thereof, I cannot value it worthy of the Title of such a Mite, as deservedly might, when cast into the Treasury, find acceptance. Nor is it my care and desire to please the Humours of those, who can, with sweet content, spend that time in Censuring of other men's endeavours, which they might with as good Honesty employ in the Bettering of their own. There is a Carpere vel noli nostra vel ede tua, which I leave to their Grave considerations, until such time, as after some long-expected Parturiunt montes, the world happily find as good cause to laugh at their folly, as they at other men's good intentions. Never was I yet taught either to flatter, or (without offence given) to fear Mortality, much less to make a Timeseruing Disposition the least part of my happiness; and therefore if any shall think it fit to vilify these my weak endeavours, (that there may between us be no love lost) I shall care as little for their censure, as they do, or can, for this my labour. 'tis your deserving Goodness, and that in particular towards myself, which hath (I may truly say) enforced me thus fare to appear unto the world; and therein to express that I am ready (though not able) to recompense that kind love, which by me hath been received from you: The beginning whereof I then happily enjoyed, whiles it pleased your good Father, my much Honoured Friend, to commit you unto my Charge and tuition; in which time, as my small Labours were abundantly rewarded by a full Hand, so were my true desires towards You further encouraged by many pregnant Testimonies of your good and loving disposition, which, since that time, hath fully appeared in many real expressions. Beside, others will confess too that your deserving goodness hath been further spread in a willing readiness towards this your College; Honouring most worthily the religious and flourishing estate thereof (which stands yet (blessed be the Highest) unquestionable) and still thankfully acknowledging their love towards you, whose care hath been employed in the government of the same. So that most here have some cause, but myself most of all, to honour (at the least in a true desire) the good Deserts of so worthy a friend. For this cause desiring to devote unto you some part of my weak and slender labours in testimony of my thankfulness, I have at the last adventured on this small Parcel; the subject whereof will, I know content you well, as being that, which yourself with your virtuous Lady in the government of your family, as good stewards, daily practice; only my unworthy moulding of so good à Matter, might justly expect to fall short of Acceptation, but that I am well assured of your Goodness therein too. If any shall, for your sake, be pleased to afford hereto a favourable Aspect, I shall thankfully acknowledge them my Courteous Readers; and to him, that is not purposely Curious, some small requiting Benefit may happily accrue. Each man, if not wilfully blind, may see how that All things by Gods disposing Providence become daily new to him, and that 'tis therefore necessary, he should in Heart and Soul be Such to God. However, I am fully assured of Your Readiness in embracing a seasonable Memento tending unto this purpose; Especially seeing that as all men have some cause thankfully to confess the Renewing of all things unto them; so You much more: Considering that, besides the abundant sufficiency of worldly riches by the Providence of your Heavenly directed Father still flowing towards you, God hath so quickly invested you with New Dignities of Honour and Service (Knighthood and justiceship) employing you farther in a new charge, the Guidance of a great Family, of which you are made the Head; and (which is the Compliment of your other felilicities) hath seasonably blessed you with an hopeful Son; a Son borne to you by a sweetly disposed Lady, who is, both of your Happiness a joyful Partaker, & also a true Consort in your love to God's words. So that nothing remains now, but that you continue to endeavour (as you have begun) the Renewing of your Heart in Thankfulness unto that God, who hath so plentifully crowned you with those New blessings. And, that you may thus labour continually to make a sanctified use thereof, for the increasing of them unto yourself, (which otherwise cannot be looked for) and also the setting forth of God's glory (who bestowed them on you) you have for Gods directing of your heart, the daily prayers of him, who desires to be and remain ever  
Yours in all faithful respects HENRY TOZER.   

A CHRISTIAN AMENDMENT. As it was delivered in St Martin's Church in Oxford.  2. CORINTH. 5.17. 
Behold All things are become new.  
THE Text is an argument persuading unto Newness of life, which S. Paul doth urge here to confirm what he had proposed and prosecuted in the former parts of this Chapter; wherein he declareth his hope and confidence of that Glory, that was prepared for him, for 1. and further showeth what they ought to be, who look to be partakers thereof; namely such, as labour to be accepted of God, v 9 And that he might himself thus appear, he endeavours to approve himself faithful in the dispensation of the Gospel committed to his trust; adding further what is required of him and others hereunto; and that is to be such, who no longer know Christ according to the flesh, 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 look to have our habitation in those buildings, which are eternal in the Heavens, ver. 1. we must be 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 needless to enlarge an introductory Preface with the different Expositions of Interpreters on these words, in showing what is meant here by Renewing; and what by these All things, which are said to Become new. for although some understand hereby those Types and Ceremonies of old, which, say they, are now gone and passed; and so we have in stead of an Old a New Testament: yet if we rightly consider their several interpretations, we shall find them all tending to persuade a Renewed sanctity in life and conversation: which indeed is that whereunto our Apostle doth here direct His discourse, and which I shall accordingly prosecute in Mine.  
In the words we have 

1. An Invitation; or a Stirring of us up to an attentive Observation; in this word, Behold.  
2. A Proposition to be considered. All things are become new.   The first word, Behold, as it often presenteth itself unto us in the Scripture, so it commonly foreshoweth something following, that is worth our notice; that commonly is, may be, or should be known of us: such as indeed is the matter here proposed; namely this point of Renewed sanctity.  
If we look into the several portions of Scripture, which are prefaced with this Jntroduction, this term Behold, we shall find the significations of it to be divers.  
Sometimes we meet with an Ecce Admirantis, a Behold of wonder; as Joh: 11.36. BEHOLD, how he loved him. Sometimes an Ecce Admonentis, a Behold of Caution or Admonition; as joh. 5.14. BEHOLD thou art made whole, sinne no more. Sometimes an Ecce Excitantis; a Behold to Rouse up 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, I have given you every herb bearing seed, etc. These and several more be the Acceptions of this word, BEHOLD, in the Scripture, some whereof are agreeable unto it, as it is in this Text; which notwithstanding I shall not severally prosecute by way of Preface unto the Matter following: only from the common use of the word we may observe, that, whereas we have 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 Subject; in this term, All things.  
2. The Predicate, or Attribute. Become New.   I shall speak of these two jointly; and therein show how some things Do, & how other things Ought to Become New. This Term (All things) noteth to us 

1 The things that are beside Man.  
2 Man himself    
The things besides Man are 

1 Times and Seasons.  
2. Those things, which have Times and Seasons agreeing to them.   Of all which We may generally conclude in the Phrase of our Apostle, that in their Turns they have their Renovation, they Become New.  
True it is, Which Solomon speaketh, Eccles. 1.9. that there is no new thing under the Sun: that is, there is nothing now which hath not been heretofore; for so it follows ver. 10. Is there any thing whereof it may be said, see, this is new? It hath been already of old time, which was before us: so that in this respect there is nothing New: for that were indeed to make the Creation, Gods own proper work, imperfect: yet the things, which are, may be said to Become new, which is the Phrase of our Apostle in this place, noting unto us a Renewing of the things, which are; and not a New producing of the things, that were not.  
In this Sense; first Time's and Seasons become New. For we know that the Moon is appointed for certain Seasons, and the Sun knoweth his going down. Psal. 104.19. Whence it comes to pass that we have New hours, new days, new weeks, new months, new years: that is, the old renewed. And, as times & seasons are thus renewed, so are likewise those things, which have 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 recompense of the first. Thus the labouring man, recalling his former travails, rejoiceth (with the sun) to run his course; and at the expected season reapeth the New fruits of his endeavours; the earth bringing forth Anew to him Grass, and Corn, and Herbs, with such other Fruits as God hath appointed for the Service and use of Man. Thus all things besides Man become New: but doth Man, for whose sake all these things renewed are become New too? He either doth or should so; for these in respect of Him are but as shadows and resemblances; 'tis He, that is the Substance; He, that must make up the Principal part of these similitudes leading us unto Newness of life.  
If we look into Rom. 8.22. we shall find that the whole creation is said to groan: for indeed the Bondage of Corruption, the burden of sin is very heavy and grievous: but, if we consider aright, we shall perceive, that 'tis Man, which hath drawn this burden upon the Creature; 'tis Man, that is out of order; Man, that is corrupted; Man, that is grown as old in sin as the world in years: and therefore 'tis Man, that must be set right again; 'tis He, that must be cleansed; 'tis He, even sinful Man, that must become New. And indeed if He be once right, then are all things well: if Man be once Renewed, there is nothing any longer Old: for He hath, as it were, all other things contained in Him; being (as he is called) that Microcosm, or lesser world, the Epitome of nature and of the works thereof; so that if He be New, then are all things so.  
Now Man is said to become New; first Inwardly in the Root, by justification; and thus are Infidels, men not called before, said to become New, when by the power of God's spirit they are converted to the faith of Christ.  
Next, Outwardly in the Fruit, by sanctity and holiness in life; and thus are the Regenerate, the justified members of Christ, again said to become New, when, leaving the deceitfulness and allurements of sin, they devote themselves unto God in a renewed conversation, by conforming their lives unto His word as the rule thereof. This Renovation, this becoming new, this Amending of our lives in the fear of God is that, which here I intent briefly to urge; and, for the more useful dispatch thereof, shall endeavour plainly to show.  
1 The Necessity, why we must become New.  
2 The Manner how, or the Particulars, wherein this Renovation should consist.  
3 The Means, whereby the same may be effected.  
4 The Fruits, which will arise thereupon.  
The Necessity of this duty will appear from the consideration of the several urging reasons persuading us thereunto. And these may be drawn.  
First, from those examples, that are afforded to us in Nature itself. The Sun, without failing, measureth out unto us New days & New years; the Moon New months: and the Earth, for our Instruction as Well as profit, is in the appointed season adorned with New fruits: which indeed are but as so many resemblances, to show unto us, 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 unquestionably true; for in nature there is nothing, but some good use may be made thereof; we having therein so many Arguments pressing us to the Renewing of our Conversations. For if God for Man's use and profit cause all these things in their appointed seasons to be Renewed, shall Man, for whose benefit all these things Renewed are, remain Old still, and have nothing in him New, except it be some new sins; new Idolatries, new profanations, new murders, new blasphemies; or the old renewed, to provoke God afresh? Nature itself will teach you, saith S. Paul, that if a man wear long hair it is a shame unto him. 1 Cor. 11.14 We may use the like argument and say; that, if any man grow Old in Sin, as he must in years, Nature will accuse him of a shameful neglect, in not having better learned God, and the necessity of a renewed conversation before Him, even from his Works of Nature, which are made therefore manifest to him to guide and instruct him; for Nature doth freely offer itself, as a guide unto us, and blind are they, who see not how to follow it. It is, we know, a common observation, that God hath two books to instruct us. The one is his book of Scripture, Wherein we may (and happy are they, which therein daily do) read and consider the sum of their Duty and the mystery of their redemption. The second is his book of Nature, written with his own hand in the six days of the Creation: a volume as large as the world itself; but every Page therein plainly teaching man the knowledge of God, and the necessity of his own becoming new in his sight. And S. Chrysostome seems to make this the very drift of our Apostle in this text; S. Paul (saith he) draweth a new argument from nature itself, to lift up the minds of these Corinthians from the things here below to God above, 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 appear by a second reason, drawn from the Expectation of God requiring it of us. God expecteth, and therefore 'tis necessary that we should become new creatures.  
Now that God expecteth from us a renewing of our conversations, a reforming of our lives, we may plainly read in his other Book, before mentioned, namely his book of Scripture; wherein we shall meet with Precepts, and Threaten and Judgements, and promises, and the Mercies of God: all which are but as so many calls and warnings, & gracious invitations to an Amendment of life.  
First, a precept or Command we have, recorded by S. Paul Ephes. 4.24. where the Apostle telleth us, that we are taught in Christ to put on the new man, which after God is created in Righteousness & true holiness; wherefore (saith he) putting away lying speak every man truth; be angry and sin not; give not place unto the Devil, etc. in all which we are by the H. Ghost plainly commanded to renew our conversation in true Holiness and righteousness before God. And the same Apostle will farther tell us 1. Tim. 1.5. that the end of the commandment is Charity out of a pure Heart, and a good Conscience, and faith unfeigned. So that where a Precept or Command is, there must be Obedience; especially when the command proceedeth from God himself, whom we cannot disobey, but with the loss of our first love, and the hazard of our own safety: when God therefore requireth us to become new men, as here and elsewhere he often doth, we 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 command itself are diligently to be regarded. Now God, who requireth this duty at our hands, is that Greatness, which knoweth no denial; and his command is of that condition, that as it tendeth to his own glory, so is it likewise for our good and salvation: wherefore, a God expecteth, so it is necessary in regard of the Precept that we should become new.  
Secondly, that God expecteth and requireth this of us will farther appear by his Threaten against sinners, & his judgements upon man for sin. Woe, saith the Lord. Isai. 5.18. there is his threatening. A woe there is for Corazin and Bethsaida; for Edom, Moab & Nebo: A woe for the Idol sheaphards' and blind Guides; for the Deceitful Lawyer and hypocritical Pharisee; and generally a woe for all, that sin with greediness, and still draw iniquity with coards of vanity. Neither is there a bare pronouncing of woe, but a misery inflicted too; judgement as well as threatenings: Sodom and Gomorrah, with the cities about them, set forth for an example, suffering the vengeance of eternal fire jude 7. all which woes and judgements, with many more, are written for our Admonition, that we should not lust as they lusted, nor be Idolaters, nor commit fornication, nor tempt Christ, nor murmur. 1 Cor. 10.6. So that the threatenings and judgements of God upon sinners, recorded in the Scripture, were not only for the Punishment and Destruction of those, on whom they fell, but also for warnings unto us, to drive us, with Lot, out of wicked Sodom, to terrify us from delighting in sin, and to show what we must be, if we will be accepted of Him; New creatures. Wherefore, as God requireth, so 'tis necessary, in respect of his Threaten and Judgements, that we 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 gracious Invitations to become New creatures. To reckon up all the promises of God were fare to exceed. Saint Paul hath recorded one, which may serve for all the rest. Come out, & be ye separate, and touch not the unclean thing, saith the Lord; and I will receive you, and will be your father, and ye shall be my Sons and Daughters, saith the Lord Almighty. 2. Cor: 6.18. If God be once pleased to be our Father, we can then pray for no more, then to become obedient children and to be thankful: this he hath promised to be, if we become New creatures before him; and his promises fail not; for his Mercy will make them good, and that lasteth to a thousand generations of them that love and fear him Exod: 20.6. Hence Eternal life is said to be the end of the Commandments. Our obedience indeed is the first end thereof, as I noted before: but that is directed to a second, namely our salvation; and both unto a third, as the chief and principal, which is God's Glory. In respect of ourselves then the end of the commandment is salvation, which God is pleased, not only to Promise, but also in mercy to make good unto us upon our Newness in conversation: yea therefore are his promises and mercies made known to us, that so with a cheerful readiness we might become new creatures before Him: for that is the use which S. Paul makes of them, as we may read 2. Cor. 7.1. Having therefore these Promises, saith he, (namely, that God will be our Father, etc. as it is in the end of the precedent chapter) what must we thereupon do? Let us cleanse ourselves from all filthiness, perfecting holiness in the fear of God. It is doubtless (if we know it) our great happiness that we have so many Promises and Mercies proposed to us: and we must farther know, that 'tis but our bounden duty to embrace them, and to make a sanctified use thereof. Having therefore such gracious Invitations to become new creatures in the sight of God, let us not cast off his free promises and mercies by growing Old in our sins; but let us rather turn to Him, who so lovingly inviteth us, & who therein plainly shows, that he desireth not our destruction, but that we should Return and Live: 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 we should become New. Thus have I laid open my second Reason, taken from the expectation of God himself; which is clearly manifest (as it hath been showed) in His precepts, threatenings, judgements, promises, and mercies; by all which we may see that God requires, and that 'tis therefore undoubtedly necessary that we become new creatures.  
Thirdly this necessity will yet farther appear by a 3d reason drawn from our vocation to the faith of Christ, and our Justification by his merits; the very end whereof (next unto God's glory and the salvation of our souls) is the Amendment of our lives.  
What is our happiness, in that we are called to be the members of Christ, we shall never fully understand till we come at the last to receive the Crown thereof, when we shall see God face to face, and know him as we are known: yet may we in some measure be sensible of it; for we know that we are Thereby freed from that Egyptian bondage and Thraldom of sin, 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 ears: but what Scripture? That, which the Prophet Jsaiah had foretold of him; namely, that He was sent to heal the broken hearted, to preach deliverance unto the captives, and recovering of sight to the blind, and to set at liberty those which are bruised: all which benefits accrue to those that are called and made the justified members of Christ. We then have received liberty, being made Heirs of the covenant of Grace: but to what end? that we may do what we list, and walk as we please? Shall we freely sin, because we are under grace? S. Paul will take that off with a God forbidden. Rom 6.15. for that were to turn the grace of God into wantonness, and to use our liberty, whereunto we are called, or rather to Abuse it for an occasion to the flesh Gal. 5.13. We rather should walk as S. Paul exhorteth his Ephesians, cap. 4. v. 1. worthy of the vocation wherewith we are called: we are made the members of Christ, the adopted sons of God, therefore (to make good our calling) ought we to live as His children, His servants; not serving ourselves in the flesh, but him in the spirit: for the immediate end of our conversion is and aught to be a regularity and reforming of our Conversation; and therefore in this respect 'tis likewise necessary that we should become new.  
Fourthly, A fourth reason (and that urgent enough) to prove and persuade the same, may be taken from the consideration of our own Condition for, if we look well at home, we shall every one of us find within himself a Soul that needs Repentance; & which may therefore justly call upon us for this Renovation. That we daily sin, I suppose no man so much as doubteth, especially if he consider, what it is to be the son of a transgressing Adam: for, although a man may be sine querelâ, yet he cannot be sine peccato; as S. Austin speaketh: so live he may, as that the world shall have but little to say unto him; he may carry himself without offending any, and so be accounted, with Zacharias, blameless. Luke 1.16. Thus he may be sine querelâ, not deserving any complaint of man against him; yet cannot he be sine peccato, without offence against God: for He will still behold iniquity, and that manifold, even in his best Actions; which indeed, without the Advantage of a gracious acceptance, could be in themselves nothing but Sinne. Now those sins, whereof we stand guilty and which we daily commit (though sometimes we know it not) What are they but as so many partition-walls between God and us, as S. Bernard calls them; which hinder us from sending up acceptable prayers unto Him, and stop likewise the beams of his gracious favour from descending down upon us. Christ indeed hath taken away that great wall of separation, that our sins had made, but, if we rightly consider, we shall see that by our daily transgressions We do but seek, as fare as in us lieth, to build it up again: and, while we thereby keep off the mercies of God from us, we kindle in our hearts nothing but sinful Lusts & Desires, which are a fire, faith Chrysostome, Lachrimis extinguendus, that is to be quenched by the tears of repentance: And, because we daily sin, therefore, saith one, our whole life should be accounted but as one day of Repentance, and this Repentance the work of that whole day. And surely while we neglect this, we either do or would, forget our own customs; which might, if well considered, be very useful to put us upon this course of Renovation: for because our Hands daily contract soil; and our houses dust, and sometimes decay too; do we not therefore daily sweep the one & Cleanse the other, and Repair and Build, as need requires? hence then let us admonish & teach ourselves: we sweep, and wash, and repair, and all because there is need: Look now into thine own Soul, search the corners of thy heart, and (if thou have a Christian eye) see What contractions are there, what multiplied Heaps of Iniquities, what Ruins, and Decays: Darkness in the understanding, Perverseness in the will, and affections, good desires well nigh lost: and then tell me (if thou have a christian feeling too) whether now thou hast not cause enough to sweep, and cleanse, and repair thy heart by a daily Renovation. The world perhaps may tell thee that all is well; yet deceive not thy soul; for there is a Conscience within, which cannot be bribed, that will tell thee 'tis otherwise: and, si conscientia criminis mordet laus mundi parumprodest: to be soothed up by sinful men, like unto thyself, will but little avail thee, when thine own conscience shall accuse thee of transgression, & plainly show that there is need of Amendment. Wherefore, in regard of our own souls, and the sinfulness thereof, it is necessary that we should become New.  
Fiftly, a fifth reason to prove this necessity may be taken from our utter Indisposition to receive any future good until such time, as we be thus Renewed. It is a rule in Philosophy, that Intus apparens prohibet alienum: That, which is first in, doth commonly keep out the rest. If the Devil can but get and retain his hold in our heart, he Will then suffer none to come there but such as are like himself. First therefore we must out with Him, & then shall good Instructions take place the better, and become the more profitable unto us. So much our Saviour Christ hath noted, Matt: 9.16. No man, saith He, putteth new cloth unto an old garment, for than is the rent made worse; neither do we put New wine into old bottles, for than shall they break, and both perish; but New wine must be put into new bottles, and both are preserved. Christ and Belial, sanctity and sin, the Devil and Goodness can never dwell together; but there must, there will be a Rent, a Division between them: Out therefore With those Old sins, which have dwelled so long in thy heart, that so thou mayst the better receive and make use of those good Motions and Instructions, which tend to the Perfecting of Holiness; and which otherwise will be unto Thee but as so many Pearls cast before swine: and therefore in this respect it is likewise necessary that we should become New.  
Sixtly, A sixth (and the last) Reason to urge the same may be taken from the common Practice of our Adversary the Devil. He is that envious man, which soweth in the field of our hearts the Tares of corruption whiles we sleep securely in our sins; His Devises to withdraw us from the performance of this Duty, are as many, as we can meet with Helps to further us in it; and, He being (as he ever hath been) a professed enemy unto all goodness, we may even Thence learn and know, that 'tis most necessary we should endeavour to become New creatures.  
So that now if any shall ask, why he must amend his conversation? I will answer Him, that, which way soever he looks, he shall meet with some Argument to urge the Necessity. If above himself; There is a God who calls for it by his Precepts, who Warneth & Driveth us to it by his Threaten and judgements; and who Allureth unto the same by his Promises and mercies. If within himself, there is a Soul, that needs it, and a Conscience that will tell him so. If below himself, yea if round about him, there stand the works of Nature to lead him to it; and there is likewise a Devil, that still Opposeth & seeks to divert him from it. So that in regard of God requiring it, and our own Souls wanting it, and the Divills destructive policies against us to prevent and withstand it, 'tis undoubtedly necessary that we should by all good means labour to become New creatures. Thus have we seen, by way of Persuasion, the necessity of becoming new. In the next place we are to consider, by way of Direction, the Manner how, and the Means whereby the same may be effected.  
For the first, to become new in this place (as before hath been showed) is to Amend our lives, to Reform whatsoever hath been amiss in our conversation: which indeed 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 God's mercy and grace for the disposing of our hearts to a Better conversation.  
3 Propositum sancte progrediendi; A firm resolution, not only to Begin, but also to Continue in a better course. So that, if we as we ought, will become New indeed, we must have respect unto the Time past, present and to come. In regard of the Time past, there must be an hearty sorrow, upon due examination, for whatsoever hath been done Amiss before: in respect of the present, a diligent endeavour to be better settled; &, for that, which is to come, a Resolute purpose to continue so unto the end. For to be Renewed presupposeth a Removal of what is Old; therefore must we cast away our Old sins: it consisteth in a better composing and setting in order; Therefore must we labour to be furnished with Goodness instead of them: And it requireth a continual care that we grow not Old in our sins again; and Therefore likewise must we resolve to remain such in the future, as we desire to become in the Present.  
The two former (namely, the Renouncing of sin, and the entertaining of sanctity in the room thereof) must be done not in one Part alone but in the whole: there must be a general renewing of the whole man; of the Heart, and whatsoever proceedeth from it.  
The Renewing or Reforming of the Heart is termed by 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 indeed if we will make right use of our Saviour's circumcision (which we this day celebrate) we must learn and labour to be Circumcised in our Hearts, & so to become New creatures In and To him.  
Now the Heart (according to the scriptural acception of the word) includeth the will and all the Affections of man: so that, if we desire to become fully New, we must in the first place have New thoughts, new Meditations, new desires; and then like Fruits proceeding from them; namely, new words, and new actions: for, as we daily sin both in our Thoughts, and words, and Deeds, so must there be a Renewing, a Reforming of them all, if we will become perfectly New.  
To endeavour the renewing of our words and deeds, 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 Fountain, from which our words & actions flow: wherefore, if They be still troubled with the Corruption of sin; These cannot run so clear as to have no Tincture of impurity. Or (if you will) good Thoughts are unto Like words and actions, even as the Coal unto the Flame; if the one be extinguished, the other appears not. Wherefore, that we may become new as we ought, we must in the first place reform our thoughts & desires: and therein we shall find matter enough to work 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 fare greater measure of infirmity: for, when he became a Man, he put away Childish things, as Himself there testifies: But we, that after a long Jnstitution (in a glorious sunshine of the Gospel) should now be complete men, fall back again to be Babes in Christ, and to Think as Children; to employ our Thoughts on Vanities and Folly; to think with those Psal. 49 11. that our houses shall continue for ever; and, with Haman, Esther 6.6 to set on work our Meditations about expected Honours and Preferments; who Thought in his Heart (saith the Text) to whom would the King delight to do Honour more than to myself. Neither do we only think as Children in Christ (that is not the worst) but sometimes too as men, that have 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 think to cut off righteous Abel; and with Jshbibenob, to slay David, 2 Sam. 21.16. Such are our thoughts of Rebellion, when we Curse the Lords Anointed in our Thoughts. Eccles. 10 20. Such are our Thoughts of Adultery and Uncleanness; when we Think on a wanton Harlot to Lust after her. Matt. 5. vers. 28. Such are our thoughts of deceit and falsehood, when we imagine in our hearts mischievous plots and devices to circumvent our neighbours. Such be our unjust Thoughts of covetousness and Discontent; when with wicked Ahab, we are troubled on our beds how to get Naboths' vineyard. 1 King: 21.4. and Such are our Profane thoughts against God himself, when we Think Him (though in vain) to be such a one, as ourselves, that can be deceived: Psal: 50.21. And these Thoughts of ours although the Devil directly see not, (for that belongs to God alone) yet our own woeful experience can sufficiently tell us, that he often fitteth us with occasions answerable thereunto; and we may thence imagine, that (by observing our temper and complexion) He comes very near unto them. Matter enough than we have to be reform in our thoughts, and the necessity is no less urgent. But happily a carnal worldly minded man will say, I may securely thus Think and Meditate, because the World perceiveth it not: be it so; yet God doth, which is more: but however; Darest thou to boast hereof, and to say unto the World, that such as these, are thy Thoughts and Desires? If not, then let the Father's Rule be thy Remembrancer, Quicquid pudet dicere, pudeat & cogitare: If thou blush (as doubtless thou wilt) to make it openly known, that thy Drifts and Intentions are either Bloody, or unchaste, or Rebellious, or Deceitful, or Coveting, or Profane, then forbear and tremble to Think 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 give thee a good rule for that: Homines aut Mortalitatem, aut Jmmortalitatem cogitare debent, saith he; men should ever be Thinking either of their Mortality, or of their Jmmortality. If of the first; then Bethink thyself (as S. Bernard directeth thee) 1. Vnde venis, whence thou art derived; namely, from sinful Adam, & erubesce, and blush at thy fall. 2. Vbi sis, where thou art, namely, in a vale of iniquity; & ingenmisse, and so bewail thine own misery 3 Quo vadis, whether thou must; namely, unto the Grave; & 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 Think and Meditate of thy Immortality, of thy Soul, which must remain somewhere for ever; then lift up thy heart in pious Thoughts and Meditations to Him, that hath redeemed it; to Him, that Sanctifies; to God, that must receive it: Think then seriously of thy ways, & turn speedily unto His Testimonies; as David hath directed thee by his own example, Psal. 119.59. For There shalt thou learn to Think no more of malice, or lust, or deceit, or coveting, or Profanation; but rather to settle thy Meditations on Sobriety towards thy self; on Love and Mercy, & justice towards thy Neighbours; and on Piety and devotion towards God. Thus we must Think and Meditate, if we will have right, if New thoughts: for Turpes Cogitationes vitare non potest, qui Honestas non habet: if we Think not of Good things, we shall of Bad; if God be not in the Heart, the Devil will be there: Wherefore, if thou wilt be happy in the One, cast out the other. Think no more, as thou hast done, to thrive by Deceiving; Think no longer to make thyself secure by entrapping, ensnaring, and circumventing others; Imagine not to maintain thine own credit by slandering thy Brother: In a word, Think not in thy heart to be Accounted Good, much less to Be so, by doing Evil. But make way for New desires, new Affections, and then New fruits will quickly follow: if once thou kindle this Coal of New Love within, there will come forth a Flame; if New Thoughts, there will soon follow New words, and Actions: And 'twill be therefore the less needful to add much concerning These, and the Renewing of them; for, if the Thoughts of the Heart be once set right, our Words & Actions are seldom out of order.  
Yet we know, that sometimes a coal (though quick in itself) is unhappily smothered before there break forth a flame; a Fountain now and then blocked up, and so the current is lost; good desires many times corrupted; before they can proceed so fare as to appear in our Speeches and Practices: for 'tis the preventing Policy of the Devil, if he can but once guess at an intended Reformation in our Thoughts, to use all his mischievous devices, that so he may stop it from going farther, and then 'tis lost there too. It will not therefore be amiss to show farther in a word, that (for the perfecting of this Renovation) we must labour to reform and renew our words and actions, as well as our Thoughts and Desires.  
Saint Austin (to manifest unto us the Abuses, that are usual in our Speech) distinguisheth of a five fold Tongue. There is, saith he, Lingua impudica, vaniloqua, dolosa, maledica, & dissoluta: An Immodest or Unchaste Tongue; A vain or foolish Tongue: A treacherous or deceitful Tongue: A slandering or injurious Tongue: and, A dissolute or Profane Tongue.  
The Immodest or unchaste may be called a Fiery Tongue. Jam 3.6. for 'tis set on fire by the sinful Lusts and concupiscence, that is within: or else it may be termed an infectious, a poisoning Tongue; because it oft times stirreth up unchaste desires in those, Which hear it. The vain or foolish is a Perverse Tongue Prov: 17.20. which will utter all its folly, notwithstanding any prejudice Whatsoever. The crafty or deceitful is a Lying Tongue, Prov 6.17. a flattering Tongue, Psal. 5.9. a Double Tongue, 1 Tim. 3.8. the slandering or injurious is a Scourging tongue: job: 5.21. a Sharp tongue Psal. 140.3. a tongue whetted like a sword: Psal: 64.3. And the Dissolute or Profane is an unbridled, a Raging tongue Hos 7.16. a tongue that will needs prevail against God Himself; Psal. 12.4. And all These Tongues too often sound loud amongst us. In our Speeches then we have a Large subject for a Reformation.  
Pass we from These unto our Actions, & we shall find them as differently evil, as are our thoughts and words: for, as there is a lustful thought, and an Immodest tongue, so is there an unchaste practice too: if the Heart conceive, and the tongue utter vanity, falsehood, wrong, or whatsoever of that sort; there will not be wanting a Diligent Hand, and a swift foot to put the same in Execution.  
Now, to Reform all this; & so to become New; not only in our thoughts and desires, but also in the Expressions of them, which are our words & deeds: Saint Paul's rule (before mentioned, Ephes. 4) may serve as a full Direction. Putting away lying, saith he, speak every man truth unto his neighbour: be no more angry beyond measure: steal no more: Let no more corrupt communications proceed from you, etc. But, laying aside whatsoever is hurtful, take in steed thereof that golden chain which the same Apostle hath made, Gal. 5.22. Consisting of the fruits of the spirit; as love, meekness, & the rest there mentioned, and (as the wise man exhorteth his son, Prov. 6.21.) bind it upon thy Heart, tie it about thy neck; for, when thou goest, it shall lead thee, when thou sleepest, it shall keep thee; when thou awakest, it shall talk With thee, and make thee acceptable in the sight of God. Then shalt thou be renewed wholly, and then mayest thou with comfort say unto thy soul, that All things are become new, when thou thyself art become New in All.  
And, being once thus Rectified, know that in the last place there must be studium sanctè progrediendi; and therefore resolve (as God shall enable thee) ever to continue so: for as we must be cleansed, & become Holy; so must we likewise labour to perfect holiness, 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 unto the end: wherefore, be New to Day, but remain so to morrow too: become New this year, but let the next year find thee such; and then mayst thou truly say that thou art become in All things, and Always, and therefore perfectly new. The means, whereby the same may be effected, are in the next place to be considered.  
These means are divers; but there are two rules in the Scripture, which will direct us unto the principal thereof. The first is recorded by Solomon, Prov. 19.15. An Jdle soul, saith he, shall suffer hunger: the second is mentioned by Saint james c. 1. v. 17. Every good and perfect gift is from above. The first rule holdeth true, as in matters Temporal, so likewise Spiritual: in Both, if a soul be idle, it shall suffer hunger, it shall always be in want: It may seemingly desire, Hunger, and thirst after goodness; but, if it Labour not to obtain the same, it shall still be without it. Our first means than is our own Endeavour: we must Labour and be diligent in frequenting conscionably the House of God; in making right use of his Word, and in Communicating constantly at his table for These means will both direct us unto, and confirm and stay us In our Newness of life. But withal we must remember, that every good and perfect gift is from Above, wherefore in the next place we must betake ourselves by earnest prayer unto God; Which is the second means; and necessarily required to make the former effectual: for 'tis not said here, that we do make all things New; but that they are Become or made new for us. The word in the original (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are become) noteth (as most observe) an act of Creation; a Creation, (saith Aquinas on this Chapter) not of Nature but of Grace; and that, not the first grace of justification 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 unto God alone; for He 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 fear him: and we must also Pray, and that Earnestly (if we will become New men to God) that God will be pleased to make his Word and Sacraments powerful & effectual in us, and perfect our Endeavours to the sanctifying & Renewing of the soul.  
Hereunto we might add a 3d means; and that is in the course of our lives the choice of Such company, as will desire & seek to become New with us; which indeed is both profitable and necessary: for He, that still associateth himself with Blaspheamers, with men of a Dissolute, Slandering, or foolish Tongue, must not think to cast off & leave at pleasure his custom of swearing, of backebiting, of Immodest or Idle talking: in vain do men hope to be Sober amongst Drunkards; and 'tis little available to pretend Honesty, as long as we cast in our Lot, and have one purse with those, that are Deceitful. Evil communications, saith Saint Paul, corrupt good manners; and the infection of Dissolute companions perverteth Honest Desires: if we therefore will become New ourselves, we must not walk in the way with Those, who still desire to remain in their old sins.  
Thus have we for Direction, seen both the Manner, & also the Means 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 cheerful performance thereof.  
When Laban would allure jacob unto his Service, his Argument, to encourage him, was that he should not serve him for nothing, and therefore demanded of him what (according to his own desire) his wages should be Gen. 29.15. If the World were as ready to persuade true service, or to recompense the same where they find it, they which labour, would happily find less cause to object the withholding of their Hire, than sometimes they do. But let Mortality fail (as it ever hath and will do) 'tis notwithstanding of all most certain, that God is Bountiful and changeth not: yet the Devil himself (who seldom speaketh true, never for the love of Truth) even he will let us know that job did not serve God for nothing job. 1.9. Never yet was any man the Worse (what ever in our slothful security and carnal delicateness we may & do misconceive) I say never any man the worse, but many Degrees bettered by the Service of God duly performed. To run over punctually the Fruits thereof, were to enlarge this discourse into a second Sermon. One may serve for all the rest (being indeed as much as all) namely, that, if we become New and Amende our lives as we ought, our God is thereby Glorified: for so speaketh our Saviour, Mat: 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven: Our good works, our Newness in Conversation is that which tendeth unto the Honour and Glory of God; which (if rightly considered) cannot but be, to a truly Christian, to a Religious and Filial Heart, the Sum of all Fruits, the utmost, the Only end of all Endeavours. And surely (considering hoW Unworthy of ourselves we are, and how little acceptance our best righteousness, for its own deserts, might look to find at the hands of God, it being (as the Prophet Jsaiah speaketh) but as so many filthy rags, & so no way profitable, no way acceptable) I say, considering this, 'tis encouragement enough (if any will suffice) for us, sinful Mortals, to become New creatures, namely, that God willbe pleased Thereby to be Honoured.  
Yet, if the Weakness of Mortality either can or will look no farther than ourselves, we shall There likewise see unparalleled Profit; Benefits, that cannot be equalled. If any man shall ask me, what they are? I will answer him; they are all comprised in This one, the Saving of the Soul, the drawing of it out, as it were, from the Bondage of sin to that Glorious Liberty, that Happiness incomprehensible, which Christ hath purchased with his own Blood.  
If These or any Other Encouragements (though none more strong) can now persuade and allure us to Renew our conversations before our God, then shall we most happily offer up ourselves an Acceptable sacrifice, a Sanctified Gift unto God, that looks for it. And happy that Man, who shall thus dispose of his own soul: for if we shall Thus become New in all things, then shall All things become New to us: We shall have in This life new Mercies, new Blessings; or rather, the old Mercies, and Favours of God Renewed to us; And, when this life shall be no more, we shall have New Heavens, wherein we shall, with a New company of Saints and Angels, sing for ever a New song of rejoicing unto 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 ourselves do nothing but sin; be pleased therefore, O Father of Mercy; to make thy good word powerful in us to the casting down of sin and the Devices thereof, that so we may thence learn 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 our own souls, through jesus Christ our Lord and only Saviour. Amen.  
Glory be to GOD. Good will towards Men.  
FINIS.