A Christian amendment delivered in a sermon on New-yeares day 1631. in St Martines Church in Oxford, and now published: by H. Tozer Mr of Arts and Fellow of Exceter Colledge in Oxford
THE Text is an argument perswading vnto Newnes of life, which S. Paul doth vrge here to confirme what hee had proposed and prosequuted in the former parts of this Chapter;
THE Text is an argument persuading unto Newness of life, which S. Paul does urge Here to confirm what he had proposed and prosequuted in the former parts of this Chapter;
wherein hee declareth his hope and confidence of that Glory, that was prepared for him, ver 1. and further sheweth what they ought to bee, who looke to bee partakers thereof;
wherein he Declareth his hope and confidence of that Glory, that was prepared for him, for 1. and further shows what they ought to be, who look to be 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;
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;
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'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 said to Become new. for although some vnderstand hereby those Types and Ceremonies of old, which, say they, are now gone and past;
'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;
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and so we haue in stead of an Old a New Testament: yet if we rightly consider their seuerall interpretations, we shall find them all tending to perswade a Renewed sanctity in life and conversation:
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:
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in this word, Behold. 2. A Proposition to be considered. All things are become new. The first word, Behold, as it often presenteth it selfe vnto vs in the Scripture,
in this word, Behold. 2. A Proposition to be considered. All things Are become new. The First word, Behold, as it often presents it self unto us in the Scripture,
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If we looke into the seuerall portions of Scripture, which are prefac'd with this Jntroduction, this terme Behold, we shall finde the significations of it to be diuerse.
If we look into the several portions of Scripture, which Are prefaced with this Introduction, this term Behold, we shall find the significations of it to be diverse.
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onely from the common vse of the word wee may obserue, that, whereas wee haue this Note of Invitation proposed in the first place, there is some matter of consequence worthy of our Notice following after;
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;
wherein are considerable as the Parts thereof. 1. The Subiect; in this terme, All things. 2. The Predicate, or Attribute. Become New. I shall speake of these two iointly;
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;
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and therein shew how some things Doe, & how other things Ought to Become New. This Terme (All things) noteth to vs 1 The things that are besides Man. 2 Man himselfe
and therein show how Some things Do, & how other things Ought to Become New. This Term (All things) notes to us 1 The things that Are beside Man. 2 Man himself
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that is, there is nothing now which hath not beene heretofore; for so it followes ver. 10. Is there any thing whereof it may be said, see, this is new? It hath beene already of old time, which was before vs:
that is, there is nothing now which hath not been heretofore; for so it follows for. 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:
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yet the things, which are, may bee said to Become new, which is the Phrase of our Apostle in this place, noting vnto vs a Renewing of the things, which are;
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;
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 sake all these things renewed are become New too? Hee either doth or should so;
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 beside Man become New: but does Man, for whose sake all these things renewed Are become New too? He either does or should so;
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for these in respect of Him are but as shaddowes and resemblances; tis Hee, that is the Substance; Hee, that must make vp the Principall part of these similitudes leading vs vnto Newnes of life.
for these in respect of Him Are but as shadows and resemblances; this He, that is the Substance; He, that must make up the Principal part of these Similitudes leading us unto Newness of life.
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;
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;
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.
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.
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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;
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;
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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,
For if God for men 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,
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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;
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;
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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.
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.
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 tis necessary that wee should become new creatures.
And S. Chrysostom seems to make this the very drift of our Apostle in this text; S. Paul (Says he) draws a new argument from nature it self, 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 Expects, and Therefore this necessary that we should become new creatures.
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;
First, a precept or Command we have, recorded by S. Paul Ephesians 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;
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.
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.
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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.
for precipientium Authoritas & preceptorum qualitas attendenda est, faith Bernard: the authority of the commander, and the condition of the command it self Are diligently to be regarded.
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,
A woe there is for Chorazin and Bethsaida; for Edom, Moab & Nebo: A woe for the Idol shepherds and blind Guides; for the Deceitful Lawyer and hypocritical Pharisee; and generally a woe for all, that sin with greedynesse,
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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.
Judgement as well as threatenings: Sodom and Gomorrah, with the cities about them, Set forth for an Exampl, suffering the vengeance of Eternal fire Iude 7. all which woes and Judgments, 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.
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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,
So that the threatenings and Judgments of God upon Sinners, recorded in the Scripture, were not only for the Punishment and Destruction of those, on whom they fell,
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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.
Thirdly, As in the two former, so does 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 Far to exceed.
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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;
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;
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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:
In respect of our selves 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:
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.
for that is the use which S. Paul makes of them, as we may read 2. Cor. 7.1. Having Therefore these Promises, Says 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 our selves from all filthiness, perfecting holiness in the Fear of God.
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;
Having Therefore such gracious Invitations to become new creatures in the sighed of God, let us not cast off his free promises and Mercies by growing Old in our Sins;
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Wherefore, as God expecteth, so tis necessary in regard of his promises and mercies, that wee should become New. Thus haue I laid open my second Reason, taken from the expectation of God himselfe;
Wherefore, as God Expects, so this 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;
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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,
which is clearly manifest (as it hath been showed) in His Precepts, threatenings, Judgments, promises, and Mercies; by all which we may see that God requires,
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,
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,
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:
as S. Lycia for our Comfort, hath recorded in the words of our Saviour. Lycia 4.18, 19. This day, Says christ, is This Scripture fulfilled in your ears:
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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:
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:
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.
not serving our selves 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 this likewise necessary that we should become new.
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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,
if we look well At home, we shall every one of us find within himself à 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,
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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 indeed, without the Advantage of a gracious acceptance, could be in themselves nothing but Sin. Now those Sins, whereof we stand guilty and which we daily commit (though sometime we know it not) What Are they but as so many partition-walls between God and us, as S. Bernard calls them;
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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,
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,
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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,
and, while we thereby keep off the Mercies of God from us, we kindle in our hearts nothing but sinful Lustiest & Desires, which Are a fire, faith Chrysostom, Lachrimis extinguendus, that is to be quenched by the tears 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.
Because we daily sin, Therefore, Says one, our Whole life should be accounted but as one day of Repentance, and this Repentance the work of that Whole day.
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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:
do we not Therefore daily sweep the one & Cleanse the other, and Repair and Built, as need requires? hence then let us admonish & teach our selves:
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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,
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 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;
and then tell me (if thou have a christian feeling too) whither 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;
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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;
and become the more profitable unto us So much our Saviour christ hath noted, Matt: 9.16. No man, Says He, putteth new cloth unto an old garment, for then is the rend made Worse;
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 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;
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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;
Out Therefore With those Old Sins, which have dwelled so long in thy heart, that so thou Mayest the better receive and make use of those good Motions and Jnstructions, which tend to the Perfecting of Holiness;
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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.
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.
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and, He being (as he ever hath beene) a professed enimy vnto all goodnesse, wee may even Thence learne and know, that tis most necessary wee should endeavour to become New creatures.
and, He being (as he ever hath been) a professed enemy unto all Goodness, we may even Thence Learn and know, that this most necessary we should endeavour to become New creatures.
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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;
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;
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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,
There is a God who calls for it by his Precepts, who Warneth & Driveth us to it by his Threatenings and Judgments; and who Allureth unto the same by his Promises and Mercies. If within himself, there is a Soul, that needs it,
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So that in regard of God requiring it, and our owne Soules wanting it, and the Divills destructiue policies against vs to prevent and withstand it, tis vndoubtedly necessary that wee should by all good meanes labour to become New creatures. Thus haue wee seene, by way of Perswation, the necessity of becoming new. In the next place wee are to consider, by way of Direction, the Manner how, and the Meanes whereby the same may be effected.
So that in regard of God requiring it, and our own Souls wanting it, and the Devils destructive policies against us to prevent and withstand it, this 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.
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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:
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 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;
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;
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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,
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,
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;
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;
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,
And indeed if we will make right use of our Saviors circumcision (which we this day celebrate) we must Learn and labour to be Circumcised in our Hearts,
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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,
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,
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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:
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, 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.
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.
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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,
But we, that After a long Jnstitution (in a glorious sunshine of the Gospel) should now be complete men, fallen back again to be Babes in christ,
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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.
as Atheists, as men without God; when God is not in all our thoughts: as the Prophet David speaks Psalm 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.
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.
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.
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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.
Such be our unjust Thoughts of Covetousness and Discontent; when with wicked Ahab, we Are troubled on our Beds how to get Naboth's 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 our selves, that can be deceived: Psalm: 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 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 fits us with occasions answerable thereunto;
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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;
Matter enough then we have to be reformed 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 perceives it not: be it so;
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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.
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.
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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;
But How (Says the well disposed Christian) shall I Rectify and Renew my Thoughts being thus perverted? pliny will give thee a good Rule for that: Homines Or Mortalitatem, Or Jmmortalitatem cogitare debent, Says he;
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;
men should ever be Thinking either of their Mortality, or of their Jmmortality. If of the First; then Bethink thy self (as S. Bernard directeth thee) 1. Vnde venis, whence thou art derived;
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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,
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,
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Yet wee know, that sometimes a coale (though quicke in it selfe) is vnhappily smoothered before there breake forth a flame; a Fountaine now and then blocked vp,
Yet we know, that sometime a coal (though quick in it self) is unhappily smothered before there break forth a flame; a Fountain now and then blocked up,
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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.
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 this lost there too.
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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 well as our Thoughts and Desires.
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.
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Saint Austine (to manifest vnto vs the Abuses, that are vsuall in our Speech ) distinguisheth of a fiue fold Tongue. There is, saith he, Lingua impudica, vaniloqua, dolosa, maledica, & dissoluta: An Immodest or Vnchast Tongue; A vaine or foolish Tongue: A treacherous or deceitfull Tongue: A slaundring or iniurious Tongue:
Saint Augustine (to manifest unto us the Abuses, that Are usual in our Speech) Distinguisheth of a fiue fold Tongue. There is, Says he, Lingua impudica, vaniloqua, dolosa, maledica, & dissoluta: an Immodest or Unchaste Tongue; A vain or foolish Tongue: A treacherous or deceitful Tongue: A slaundring or injurious 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:
and, A dissolute or Profane Tongue. The Immodest or unchaste may be called a Fiery Tongue. Jam 3.6. for it's Set on fire by the sinful Lustiest and concupiscence, that is within:
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.
The crafty or deceitful is a Lying Tongue, Curae 6.17. a flattering Tongue, Psalm 5.9. a Double Tongue, 1 Tim. 3.8. the slaundring or injurious is a Scourging tongue: Job: 5.21. a Sharp tongue Psalm 140.3. a tongue whetted like a sword: Psalm: 64.3.
& so to become New; not only in our thoughts and desires, but also in the Expressions of them, which are our words & deeds: Saint Pauls rule (before mentioned, Ephes. 4) may serue as a full Direction. Putting away lying, saith he, speake every man truth vnto his neighbour:
& 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, Ephesians 4) may serve as a full Direction. Putting away lying, Says he, speak every man truth unto his neighbour:
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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;
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;
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as loue, meekenesse, & the rest there mentioned, and (as the wise man exhorteth his sonne, Prov. 6.21.) binde it vpon thy Heart, tie it about thy necke;
as love, meekness, & the rest there mentioned, and (as the wise man exhorteth his son, Curae 6.21.) bind it upon thy Heart, tie it about thy neck;
Then shalt thou be renewed wholly, and then maiest thou with comfort say vnto thy soule, that All things are become new, when thou thy selfe art become New in All.
Then shalt thou be renewed wholly, and then Mayest thou with Comfort say unto thy soul, that All things Are become new, when thou thy self art become New in All.
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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:
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:
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Now finis coronat opus; tis the end, that brings perfection; and tis continuance, a well guided perseverance that must reach vnto the end: wherefore, be New to Day, but remaine so to morrow too:
Now finis Coronat opus; this the end, that brings perfection; and this Continuance, a well guided perseverance that must reach unto the end: Wherefore, be New to Day, but remain so to morrow too:
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become New this yeare, but let the next yeare finde thee such; and then maist thou truly say that thou art become in All things, and Alwaies, and therefore perfectly new. The meanes, whereby the same may be effected, are in the next place to be considered. These meanes are diverse;
become New this year, but let the next year find thee such; and then Mayest 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 diverse;
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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 is recorded by Solomon, Curae 19.15. an Jdle soul, Says he, shall suffer hunger: the second is mentioned by Saint James c. 1. v. 17. Every good and perfect gift is from above.
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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:
The First Rule holds 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:
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in making right vse of his Word, and in Communicating constantly at his table for These meanes will both direct vs vnto, and confirme and stay vs Jn our Newnesse of life.
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 John our Newness of life.
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But withall wee must remember, that every good and perfect gift is from Aboue, wherefore in the next place wee must betake our selues by earnest prayer vnto God;
But withal we must Remember, that every good and perfect gift is from Above, Wherefore in the next place we must betake our selves by earnest prayer unto God;
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for tis not said here, that wee doe make all things New; but that they are Become or made new for vs. The word in the originall (NONLATINALPHABET, are become ) noteth (as most obserue) an act of Creation; a Creation, (saith Aquinas on this Chapter) not of Nature but of Grace;
for this 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) notes (as most observe) an act of Creation; a Creation, (Says Aquinas on this Chapter) not of Nature but of Grace;
and wee 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 powerfull & effectuall in vs,
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,
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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 his custome of swearing, of backebiting, of Immodest or Idle talking:
for He, that still associateth himself with Blasphemers, with men of a Dissolute, Slaundring, or foolish Tongue, must not think to cast off & leave At pleasure his custom of swearing, of backbiting, of Immodest or Idle talking:
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Thus haue wee for Direction, seene both the Manner, & also the Meanes of this Renovation: we are now in the fourth and last place to consider the fruits, thence arising, by way of Encouragement to the more speedy and chearefull performance thereof.
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.
av vhb pns12 p-acp n1, vvn d dt n1, cc av dt n2 pp-f d n1: pns12 vbr av p-acp dt ord cc ord n1 pc-acp vvi dt n2, av vvg, p-acp n1 pp-f n1 p-acp dt dc j cc j n1 av.
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 cause to obiect the withholding of their Hire, then sometimes they doe.
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, then sometime they do.
cs dt n1 vbdr a-acp j p-acp vvb j n1, cc p-acp vvi dt d c-crq pns32 vvb pn31, pns32 r-crq n1, vmd av-j vvi dc n1 pc-acp vvi dt vvg pp-f po32 vvb, av av pns32 vdb.
yet the Divell himselfe (who seldome speaketh true, never for the loue of Truth) even he will let vs know that Iob did not serue God for nothing Iob. 1.9. Never yet was any man the Worse (what ever in our slothfull security and carnall delicatenesse we may & doe misconceiue) I say never any man the worse, but many Degrees bettered by the Service of God duly performed.
yet the devil himself (who seldom speaks 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.
av dt n1 px31 (r-crq av vvz j, av-x p-acp dt n1 pp-f n1) av pns31 vmb vvi pno12 vvi d np1 vdd xx vvi np1 p-acp pix zz crd. av-x av vbds d n1 dt jc (r-crq av p-acp po12 j n1 cc j n1 pns12 vmb cc vdb vvi) pns11 vvb av d n1 dt av-jc, p-acp d n2 vvn p-acp dt n1 pp-f np1 av-jn vvn.
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:
if we become New and Amend our lives as we ought, our God is thereby Glorified: for so speaks our Saviour, Mathew: 5.16. Let your Light so shine before men, that they may see your good works, and Glorify your Father which is in Heaven:
cs pns12 vvb j cc vvi po12 n2 c-acp pns12 vmd, po12 n1 vbz av vvn: p-acp av vvz po12 n1, n1: crd. vvb po22 n1 av vvi p-acp n2, cst pns32 vmb vvi po22 j n2, cc vvi po22 n1 r-crq vbz p-acp n1:
which (if rightly considered) cannot but be, to a truly Christian, to a Religious and Filiall Heart, the Summe of all Fruits, the vtmost, the Only end of all Endeavours.
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.
q-crq (cs av-jn vvn) vmbx p-acp vbi, p-acp dt av-j np1, p-acp dt j cc j n1, dt vvb pp-f d n2, dt j, dt av-j n1 pp-f d n2.
& so no way profitable, no way acceptable) I say, considering this, tis encouragement enough (if any will suffice) for vs, sinfull Mortalls, to become New creatures, namely, that God willbe pleased Thereby to be Honoured.
& so no Way profitable, no Way acceptable) I say, considering this, this encouragement enough (if any will suffice) for us, sinful Mortals, to become New creatures, namely, that God willbe pleased Thereby to be Honoured.
cc av dx n1 j, dx n1 j) pns11 vvb, vvg d, pn31|vbz n1 av-d (cs d vmb vvi) p-acp pno12, j n2-jn, pc-acp vvi j n2, av, cst n1 vmb|vbi vvn av pc-acp vbi vvn.
Yet, if the Weakenesse of Mortality either can or will looke no farther then our selues, wee shall There likewise see vnparallel'd Profit; Benefits, that cannot be equall'd.
Yet, if the Weakness of Mortality either can or will look no farther then our selves, we shall There likewise see unparalleled Profit; Benefits, that cannot be equaled.
And, when this life shall bee no more, we shall haue New Heavens, wherein wee shall, with a New company of Saints and Angells, sing for ever a New song of reioycing vnto our God, in whose service We became New creatures here on earth.
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.
to make thy good word powerfull in vs to the casting downe of sinne and the Devices thereof, that so wee may thence learne to Renew our Conversations before Thee;
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;
pc-acp vvi po21 j n1 j p-acp pno12 p-acp dt vvg a-acp pp-f n1 cc dt n2 av, cst av pns12 vmb av vvi pc-acp vvi po12 n2 p-acp pno21;
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 owne soules, through Iesus Christ our Lord and only Saviour. Amen. Glory bee to GOD. Good will towards Men. FINIS.
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 Iesus christ our Lord and only Saviour. Amen. Glory be to GOD. Good will towards Men. FINIS.
cc, p-acp po21 vvg n1, pc-acp vvi av dt n2 pp-f dt j n1, p-acp d crd, p-acp d crd, p-acp d dt crd n1, p-acp dt n1 pp-f po21 n1 cc dt n1 pp-f po12 d n2, p-acp np1 np1 po12 n1 cc j n1. uh-n. n1 vbb p-acp np1. j n1 p-acp n2. fw-la.
