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

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

1 The Necessity , why wee must become New .

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

3 The Meanes , whereby the same may be effected .

4 The Fruits , which will arise therevpon .

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

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

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

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

Secondly , that God expecteth and requireth this of vs will farther appeare by his Threatnings against sinners , & his Iudgements vpon man for sinne . Woe , saith the Lord . Isai. 5.18 . there is his threatning . A woe there is for Corazin and Bethsaida ; for Edom , Moab & Nebo : A woe for the Idole sheaphards and blinde Guides ; for the Deceitfull Lawyer and hypocriticall Pharisee ; and generally a woe for all , that sinne with greedynesse , and still draw iniquity with coards of vanity . Neither is there a bare pronouncing of woe , but a misery inflicted too ; Iudgement as well as threatnings : Sodome and Gomorrah , with the citties about them , set forth for an example , suffering the vengeance of eternall fire Iude 7. all which woes and Iudgements , with many more , are written for our Admonition , that wee should not lust as they lusted , nor be Idolaters , nor commit fornication , nor tempt Christ , nor murmure . 1 Cor. 10.6 . So that the threatnings and Iudgements of God vpon sinners , recorded in the Scripture , were not only for the Punishment and Destruction of those , on whom they fell , but also for warnings vnto vs , to driue vs , with Lot , out of wicked Sodome , to terrifie vs from delighting in sinne , and to shew what we must be , if wee will be accepted of Him ; New creatures . Wherefore , as God requireth , so t is 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 you , and will be your father , and yee shall be my Sonnes and Daughters , saith the Lord Almighty . 2. Cor: 6.18 . If God be once pleased to be our Father , wee can then pray for no more , then to become obedient children and to bee thankefull : this hee hath promised to bee , if wee become New creatures before him ; and his promises faile not ; for his Mercy will make them good , and that lasteth to a thousand generations of them that loue and feare him Exod: 20.6 . Hence Eternall life is said to be the end of the Commandements . Our obedience indeede is the first end thereof , as I noted before : but that is directed to a second , namely our salvation ; and both vnto a third , as the chiefe and principall , which is Gods Glory . In respect of our selues then the end of the commandement is salvation , which God is pleased , not only to Promise , but also in mercy to make good vnto vs vpon our Newnes in conversation : yea therefore are his promises and mercies made knowne to vs , that so with a chearfull readinesse wee might become new creatures before Him : for that is the vse which S. Paul makes of them , as wee may reade 2. Cor. 7.1 . Hauing therefore these Promises , saith he , ( namely , that God will bee our Father , &c. as it is in the end of the precedent chapter ) what must wee therevpon doe ? Let vs cleanse our selues from all filthinesse , perfecting holinesse in the feare of God . It is doubtlesse ( if wee know it ) our great happinesse that wee haue so many Promises and Mercies proposed to vs : and wee must farther know , that t is but our bounden duty to embrace them , and to make a sanctified vse thereof . Hauing therefore such gratious Invitations to become new creatures in the sight of God , let vs not cast off his free promises and mercies by growing Old in our sinnes ; but let vs rather turne to Him , who so lovingly inviteth vs , & who therein plainely shewes , that he desireth not our destruction , but that we should Returne and Liue : this desire of His includeth his expectation of our obedience . Wherefore , as God expecteth , so t is necessary in regard of his promises and mercies , that wee should become New . Thus haue I laid open my second Reason , taken from the expectation of God himselfe ; which is clearely manifest ( as it hath beene shewed ) in His precepts , threatnings , iudgements , promises , and mercies ; by all which wee may see that God requires , and that t is therefore vndoubtedly necessary that wee become new creatures .

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

What is our happinesse , in that wee are called to bee the members of Christ , we shall never fully vnderstand till we come at the last to receiue the Crowne thereof , when wee shall see God face to face , and knowe him as we are knowne : yet may wee in some measure bee sensible of it ; for wee know that we are Thereby freed from that Egyptian bondage and Thraldome of sinne , as S. Luke for our comfort , hath recorded in the words of our Saviour . Luke 4.18 , 19. This day , saith Christ , is This Scripture fulfilled in your eares : but what Scripture ? That , which the Prophet Jsaiah had foretold of him ; namely , that Hee was sent to heale the broken hearted , to preach deliverance vnto the captiues , and recouering of sight to the blinde , and to set at liberty those which are bruised : all which benefits acrue to those that are called and made the Iustified members of Christ . Wee then haue receiued liberty , being made Heires of the covenant of Grace : but to what end ? that wee may doe what we list , and walke as we please ? Shall wee freely sinne , because wee are vnder grace ? S. Paul will take that off with a God forbid . Rom 6.15 . for that were to turne the grace of God into wantonnesse , and to vse our liberty , wherevnto we are called , or rather to Abuse it for an occasion to the flesh Gal. 5.13 . We rather should walke as S. Paul exhorteth his Ephesians , cap. 4. v. 1. worthy of the vocation wherewith wee are called : wee are made the members of Christ , the adopted sonnes of God , therefore ( to make good our calling ) ought wee to liue as His children , His servants ; not seruing our selues in the flesh , but him in the spirit : for the immediate end of our conversion is and ought to be a regularity and reforming of our Conversation ; and therefore in this respect t is 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 home , wee shall every one of vs finde within himselfe à Soule that needs Repentance ; & which may therefore iustly call vpon vs for this Renovation . That wee daily sinne , I suppose no man so much as doubteth , especially if he consider , what it is to be the sonne of a transgressing Adam : for , although a man may bee sine querelâ , yet he cannot bee sine peccato ; as S. Austine speaketh : so liue hee may , as that the world shall haue but little to say vnto him ; hee may carry himselfe without offending any , and so be accounted , with Zacharias , blamelesse . Luke 1.16 . Thus he may bee sine querelâ , not deseruing any complaint of man against him ; yet cannot he be sine peccato , without offence against God : for Hee will still behold iniquity , and that manifold , even in his best Actions ; which indeede , without the Advantage of a gratious acceptance , could be in themselues nothing but Sinne. Now those sinnes , whereof wee stand guilty and which wee daily commit ( though sometimes we know it not ) What are they but as so many partition-walls betweene God and vs , as S. Bernard calls them ; which hinder vs from sending vp acceptable prayers vnto Him , and stop likewise the beames of his gratious favour from descending downe vpon vs . Christ indeede hath taken away that great wall of separation , that our sinnes had made , but , if wee rightly consider , wee shall see that by our daily transgressions Wee doe but seeke , as farre as in vs lyeth , to build it vp againe : and , while wee thereby keepe off the mercies of God from vs , wee kindle in our hearts nothing but sinfull Lusts & Desires , which are a fire , faith Chrysostome , Lachrimis extinguendus , that is to bee quenched by the teares of repentance : And , because we daily sinne , therefore , saith one , our whole life should bee accounted but as one day of Repentance , and this Repentance the worke of that whole day . And surely while wee neglect this , wee either doe or would , forget our owne customes ; which might , if well considered , bee very vsefull to put vs vpon this course of Renovation : for because our Hands daily contract soyle ; and our houses dust , and sometimes decay too ; doe wee not therefore daily sweepe the one & Cleanse the other , and Repaire and Build , as need requires ? hence then let vs admonish & teach our selues : we sweepe , and wash , and repaire , and all because there is neede : Looke now into thine owne Soule , search the corners of thy heart , and ( if thou haue a Christian eye ) see What contractions are there , what multiplied Heapes of Iniquities , what Ruines , and Decayes : Darkenesse in the vnderstanding , Perversenesse in the will , and affections , good desires well nigh lost : and then tell mee ( if thou haue a christian feeling too ) whether now thou hast not cause enough to sweepe , and cleanse , and repaire thy heart by a daily Renovation . The world perhaps may tell thee that all is well ; yet deceiue not thy soule ; for there is a Conscience within , which cannot be bribed , that will tell thee t is otherwise : and , si conscientia criminis mordet laus mundi parumprodest : to be soothed vp by sinfull men , like vnto thy selfe , will but little availe thee , when thine owne conscience shall accuse thee of transgression , & plainly shew that there is need of Amendment . Wherefore , in regard of our owne soules , and the sinfulnesse thereof , it is necessary that wee should become New .

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

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

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

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

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

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

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

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

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

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

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

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