XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.

The second property, or the Sincerity of our Turn.

This ingemination hath more heat in it, not onely to hasten our motion and turn, but to make it true, and real, and sincere; For when God bids us turn, he considers us not, as upon a stage, but in his Church, where every thing must be done, not acted, where all is real; not in shadow, and representation: where we must be Holy, as he is Holy, perfect, as he is perfect, true as he is true: where we must behave our selves, as in the House of God, which is not pergula pidoris a Painters shop, where all is in shew, nothing in truth; where not the Garments but the heart must be rent; that as Christ our head was crucified indeed, not in shew, or in phan∣tasme (as Marcion would have it) so we might present him a wounded soul, a bleeding Repentance, a flesth crucified, and so joyn, as it were, with Christ in a real and sincere putting away, and abolishing of sin. God is truth it self: True and faithfull in his promises; if he speak he doth it, if he command it shal stand fast, and therefore hateth a feined, forced, wavering, imaginary Repentance, to come in a vizor, or disguise before him, is an abomination; nor will he give true joy for feigned sorrow, Heaven for a sha∣dow; nor everlasting happinesse for a counterfeit, momentary turn, Eternity for that which is not, for that which is nothing: For Repentance if it be not sincere, is nothing. The holy Father will tell us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.1 that which is feigned is not lasting; that which is forced failes, and ends, with that artificiall spring that turns it about; as we see the wheels of a clock move not, when the Plummet is on the ground, because the beginning of that motion is ab extrà, not from its internal Form, but from some outward violence, or Art without, simplex recti cura, multiplex pravi, there is but one true principle of a real turn, * 1.2 (the fear of God) there may be very ma∣ny of a false one: as Martin Luther sayd, that one lie had need of seven more, to draw but an apparency of truth over it, that it may passe under that name; so that which is not sincere, is brought in with a troop of attendants like it self, and must be set off with great diligence, and art; when that which is true com∣mends it self, and needs no other hand to paint, or polish it. What art and labor is required to smooth a wrinckled brow? what ceremony? what noise? what trumpets? what extermination of the countenance? what sad looks? what Tragical deport∣ment must usher in an Hypocrite? what a penance doth he un∣dergoe, that will be a Pharisee? how many counterfeit sighs, and forced grones? how many Fasts? how many Sermons must be the prologue to a false turn? to a Nominal turn? for we may call

it turning from our evil wayes; when we do but turn and look a∣bout us, to secure our selves in them; or to make way to worse: Ahab and Jezebel did so: Absolon did so: the Jows did so; * 1.3 Fast to smite with the fist of wickednesse, and to make their voice to be heard on high. A false turn? wickednesse it self may work it; crast and cruelty may blow the trumpet in Sion, and sanctifie afast. A feigned repentance? Opression, policy, the love of the world, sin it self may beget it, and so advance and promote it self, and be yet more sinsul, and commonly a false turn makes the fairest shew, * 1.4 ap∣pears in greater glory to a carnal eye, then a true; ingeniosior ad excogitandum simulatio veritate, for hypocrisie is far more witty, seeks out more inventions, and many times is more diligent, and laborious, then the truth; because truth hath but one work, to be what it is, and takes no care for outward pomp and ostenta∣tion; nor comes forth at any time to be seen, unlesse it be to pro∣pagate it self in others.

Now by this, we may judge of our turn, whether it be right and natural or no: For as we may make many a false turn, so there may be many false springs, or principles to set us a mourning: sometimes fear may do it; sometimes hope, sometimes policy, and in all the love of our selves, more then of God; and then com∣monly our Tragedy concludes in the first scene; nay in the very prologue; our Repentance is at an end in the very first turn, * 1.5 in the very first shew; Ahabs Repentance, a flash, at the Prophets thunder; Pharaohs Repentance drove on with an East-wind, and compast about with locusts; an inconstant, false, and desultory re∣pentance. I cannot better compare it, then to those motions by water-works: whilest the water runs, the devise turns round, and we have some History of the Bible presented to our eyes, but when the water is run out, all is at an end, and we see that no more, which took our eyes with such variety of action, and so it is many times in our turn, (which is no better then a Pageant) whilest the waters of affliction beat upon us, we are in motion, and we may present divers actions and signes of true Repentance: Our eyes may gush out with tears; we hang down our head, and beat our breast; our tongue, our glory may awake, and our hands may be stretched out to the poor; we may cry peccavi with David; we may put on sackcloth with Ahab; we may go forth with Peter; but when these waters of bitternesse are abated or cease, then our motion faileth, and our turn is at an end: our tears are dried up, and our tongue silent, and our hands withered, and it plainly appears, that our Turn was but artificiall, * 1.6 our motion counterfeit: and our Repentance, but a kinde of pup∣pit-play: malorum vestigia quasi in Salo posita, fluctuant, & prolabun∣tur, saith Jerom. The wicked walk in this world, as on the waves

of the sea; they make a profer to go and walk, but they soon sink and fall down, their motion is wavering and inconstant, and he gives the reason: Fundamenta fidei solida non habent they have no sure grounding, nor doth the love of goodnesse, but some thing else thus startle and disquiet them in evil; Sauls whining at Sa∣muels reproof: Ahabs mourning and humbling himself at Elijahs Prophesie; Felix trembling at Pauls preaching were not volun∣tary and natural motions, but beat out by the hammer. The loss of a kingdome: the destruction of a Family; the fear of judge∣ment may drive any Saul to his prayers; cloath any Ahab with sackcloth, and bring motum trepicationis a fit of trembling upon any Felix, loose the joynts of any Heathen. For as it is observ'd, that the very Heathen retained some seeds of truth, and although they had no full and perfect sight of it, but saw it at a distance, falsum tamen ab absurdo refutarunt, yet condemned errour and false∣hood by that absurdity which was visible enough, and written as it were in its very fore-head: so in the most rotten and corrupt hearts there are divinae Ʋeritatis semina, some seeds of saving know∣ledge, but choked and stifled with the love of vanity, and the cares of this world; and though they do not hate sin, yet the horrour of sin, or that smart which it brings along with it, makes them sometimes turn away, and make a seeming flight from that sin which they cannot hate. What therefore the Philosopher speaks of friendship is here very appliable: that friendship is most lasting, which hath the best and furest ground, which is built and raised upon vertue: * 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the friendship of wicked men is as unconstant, and unstable as themselves: for they want that goodnesse, which is the confirma∣tion and bond of love. If it rise from pleasure, that's a thinner vapour then a mans life, and it appears a lesse time and then va∣nisheth away: and the friend goes with it: if you lay it on riches, they have wings, and that love, which was tied to them flies a∣way with them. Nothing can give it a sure, and firme being, but that piety, which is as lasting as the Heavens: profit and plea∣sure, and by-respects are but threads of towe, and when these are broken, then they, who had but one minde and soul, are two a∣gain: And so also it is with us in our converse and walking with our God; whose friends we are, if we keep his sayings, if the love of his name be, as it were the form and principle, that moves and carries us towards him, if we turn in his Name: but if we do it upon those false grounds, upon such motives, which will ra∣ther change our countenance, and gesture, then our minds, and make us seem good for a while, * 1.8 to be worse for ever after: if we vomit up our sin to ease our stomack, and then lick it up again; if we turn, that the flying book of curses overtake us not; we then give him but a single turn, nay, the shadow of a turn, for a

double call; our Conversion is not Syncere, and True: there must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, something to strengthen it, that which will make us like him, will knit and unite us to him; our Repentance must be fully sormea in our hearts, before it speak in sorrow, or be powred forth in Teares, or hang down the head at a Fast, before it take the poenitentiall Habit; our Turne must be begun and continued by Faith and Obedience; and then we shall not onely be Baptized in the Teares of our Repentance, but withall receive our Confirma∣tion.

And let us thus Turne: For first, False Repentance is a sinne grea∣ter then that I Turne from; because to make a shew of Hatred to that I most love, is to love it still, and make my guilt greater by an Additionall lye, to seem to be sorry for that, I delight in: to for∣sake that, I cleave to; to renounce that, which I embrace: to Turn from that, which I follow after, which makes our Condition, in some respects, worse than that of the Atheist, For we doe not onely deny God, but deny him with a mock, which is a greater sinne, then not to Think of him. If we Profess we Turne, and yet runne on; we sin in professing that which we do not, and we sin in not doing that which we professe: If we professe we do it, why then doe we it not? and if we doe it not, why doe we profess it? A shew of what I should be, accuseth me, for not being what I shew, as we see the Ape appeares more deformed, and ridiculous, because 'tis like a man, and a Strumpet is never more despicable, then in a Matrons stole; as Nazianzen speaks of Women, that paint themselves, * 1.9 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their Beauty shews them more deformed, because 'tis Counterfeit. They very heathen could say, Odi homines Philosophâ sententiâ, ignavâ operâ. I hate those men, who are Stoicks in word, and Epicures in Deed, whose virtue is nothing else but a bare sentence in Philosophy, with some advantage from the Gowne and Beard. Sopbocles, who had no more chastity, then what he was to thank his Old Age for, yet could lash, and with great bitter∣ness reproach Euripides, and passe this censure upon him; That he was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he was very bitter against women in his Tragedies, but more kinde then was fitting, in his Chamber. The Comedians, to make Socrates ridiculous to the People, bring him upon the Stage, measuring the leaps of Fleas, and disputing, and putting it to the Question, what part it was they made a noise at; but never thought he had suffici∣ently exposed him to laughter, till he brought him in discoursing of Virtue, and in his very Lecture of Morality, stealing a peece of Plate: For he knew nothing could be more absurd, then for a Philosopher to play the Thief; and then too when he was prescri∣bing the rules of Honesty. Now, if the very Pagans, by the light of Nature could condemne Hypocrisy by their very scorne, and de∣ride

and hate it; no sentence can be severe enough against it, in a Christian: because the Abuse of Goodnesse is farre the greater, by how much the goodnesse, which is abus'd, is more Excellent, and levell'd to a better End; and therefore a formal Penitent is the grossest Hypocrite in the world.

Besides this in the Second place; God, who, is Truth it self, stands in extreme opposition to all that is feigned, and counterfeit; An Almes with a Trumpet: a Fast with a sowre face; devotion, that devoures Widows Houses, do more provoke him to wrath, then those vices, which these outward Formalities seem to cry down: Nothing is more distastfull to him, then a mixt, compounded Christian, made up of a bended knee, and a stiff neek; of an atten∣tive care, and a Hollow heart; of a pale Countenance, and a re∣bellious Spirit: of Fasting and Oppression; of Hearing and Deceit: of Cringes, and bowings, and flatteries, and reall disobedience; Ab∣solon's vow, Jehu's sacrifices, Simon Magus his Repentance; Ahab's Fast, * 1.10 his soul doth hate, or any Devil that puts on Samuel's Mantle: and he so farre detests the meere outward performance of a Reli∣gious Duty, that when he thunders from heaven, when he breathes out his menaces and Threatnings on the greatest sinners, The bur∣den is: they shall have their portion with Hypocrites. In the 20. Chapter of Exedas, at the 25. verse we reade. Non ascendet super Altare securis: Thou shalt not build an Altar of Hewen stone, nor shalt thou lift up a Toole upon it: why not lift a Toole upon it? They used the Hatchet saith Nazianzen, to build the Ark, to srame the staves of Chittim wood; they wrought in Gold, and silver, and Brasse, with Iron Instruments, They put a Knife to the Throat of the Sa∣crifice; yet here, to life up a Toole upon any stone of the Altar, is to pollute it; and why not pollute the Arke, as well as the Altar? the Father gives the Reason: The stones of the Altar were by the Providence of God, and a kind of miracle found fitted already for that work, * 1.11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because, saith he, whatsoever is consecrate to God, must not bor∣row from the help of Art; must not be Artificiall, but Naturall. If we build an Altar unto God, to sacrifice our selves on, the stones must be naturally fitted, not he wen out by Art: not a forced Grone, a forc'd acknowledgement, artificiall Teares, but such as Nature sendeth forth, when our grief is True.

To avoid this Danger then, let us ask our selves the Question, whether we have gone further in our Turne then an Ahab, or an He∣rod, or a Simon Magus, and even by their feigned Turne, learn to make up ours in Truth. For did Ahab mourn, and put on Sackcloth? did Herod heare John Baptist, and heare him gladly? did Simon Magus desire Peter to prya for him, even then, when he was in the

Gall of bitternesse? what anxiety? what contritiion must perfect my conversion? si tanti vitrum, quanti margarita? if glasse cast such a brightnesse, what must the lustre of a diamond be? * 1.12 And thus may we make use, even of hypocrifie it self, to establish our selves in the truth; make Ahab and Herod arguments and mo∣tives to make our Repentance sure: For as the Philosopher well tells us, that we are not onely beholding to those, who accurately handled the points and conclusions in Philosophy, but to those al∣so, and even to Poets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who did light upon them by chance; and but glaunce upon them by allusion; so may we receive instruction, even from these Hypo∣crites, who did repent, tanquam aliud agentes so slightly, as if they had some other matter in hand. We must fast and put on sack∣cloth with Ahab; we must hear the word with Herod, we must beg the prayers of the Church with Simon Magus, but finding we are yet short of a true turn, we must presse forward, and ex∣actly make up this divine science; that our turn may be real, and in good earnest; that it may be finished after his form, who calls so loud after us, that it may be brought about, and approved to him, in all sincerity and truth.

Thus much of the second property of Repentance.

Notes

• * 1.1

  Nazianz. or 19
• * 1.2

  Septem men. dacijseget mendacium u∣num, ut verum videatur. Luth. jde Jndul∣gent.
• * 1.3

  Isa. 58.4.
• * 1.4

  Plin. Panegyr.
• * 1.5

  Nemo potest personam diu ferre. Ficta citò in na••urant suam recidunt. Sen. 1. de Clem. c. 1.
• * 1.6

  Hier. l. 2 cp. 10
• * 1.7

  Arist. Eth. 8. c. 8.
• * 1.8

  Mali non appa∣rent, ut plus liceat maligna∣ri. Bern. in Cant. 6.6.
• * 1.9

  Naz. or. 19. A Gel. Noct. Attic. l 1.2. Aristippus in purp urâ sub magnà gravi∣tatis specie ne potatur. Tert. Apol. 46. Athenaei Deip∣nos. l. 13. c. 1. Aristoph, Eu∣polis.
• * 1.10

  Non amat sal∣sum eutor ve∣ritans: Adul∣teriam est apud illum omne quod Fingitur. Tert de Ep. c. 23.
• * 1.11

  Eaz. Orat. 19.
• * 1.12

  Aristot. Metaph. 2.