SERM. And this is not only true in respect of the final CLXIII. iffue and confequence of a finful and vicious course

of life, that no man is a gainer by it at the long run; and if we take into our confideration another world, and the dreadful and endless mifery which a wicked and impenitent life will then plunge men into (which in the farther handling of this text will at large be fpoken to, being the laft of the three particulars under this first general head:) But it is true likewise, even in respect of this world, and with regard only to this present and temporal life, without looking fo far as the future recompence and punishment of fin in another world.

And this would plainly appear, by an induction of thefe three particulars.

1. It is evident that fome fins are plainly mifchievous to the temporal intereft of men, as tending either to the disturbance of their minds, or the endangering of their healths and lives, or to the judice of their eftates, or the blafting of them in their reputation and good name.

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2. That there are other fins, which though they are not fo vifibly burdened and attended with mifchievous confequences, yet they are plainly unprofitable, and bring no manner of real advantage to men, either in respect of gain or pleafure; fuch are the fins of profanenefs, and cuftomary swearing in common converfation.

3. That even thofe fins and vices, which make the faireft pretence to be of advantage to us, when all accounts are caft up, and all circumftances duly weighed and confidered, will be found to be but pretenders, and in no degree able to perform and make good what they fo largely promife before hand, when they tempt us to the commiffion of them. There.

are

are fome vices, which pretend to bring in great pro- SER M. fit, and tempt worldly-minded men, whofe minds CLXIII. are difpofed to catch at that bait; fuch are the fins of covetoufness and oppreffion, of fraud and falfhood and perfidiousness. And there are others which pretend to bring pleasure along with them, which is almost an irresistible temptation to voluptuous and fenfual men; fuch are the fins of revenge, and intemperance, and luft. But upon a particular exami nation of each of thefe, it will evidently appear, that there is no fuch profit or pleasure in any of these vices, as can be a reasonable temptation to any man to fall in love with them, and to engage in the commiffion and practice of them. But I fhall not now inlarge upon any of thefe, having lately difcourfed upon them from another text. I fhall therefore proceed to the

II. Inconvenience which I mentioned of a finful and vicious course, viz. that the reflection upon our fins afterwards, is caufe of great fhame and confusion to us. "What fruit had you then in those things, "whereof you are now ashamed?" And this is a very proper argument for this feafon; because the Preached paffion of fhame, as it is a natural and ufual con- in Lent. fequent of fin, fo it is a difpofition neceffarily requir

ed to a true repentance,

Most men when they commit a known fault are apt to be afhamed, and ready to blush whenever they areput in mind of it, and charged with it. Some perfons indeed have gone fo far in fin, and have waded fo deep in a vicious courfe, as to be confirmed and hardened in their wickedness to that degree as to be past all shame, and almost all fenfe of their faults; efpeci-. ally in regard of the more common and ordinary vices, which are in vogue and fashion, and in the commiffion whereof

SERM. whereof they are countenanced and encouraged by CLXIII. company and example, fuch were thofe of whom the prophet speaks, Jer. vi. 15. "were they ashamed, "when they had committed abomination? nay, "they were not ashamed, neither could they blufh."

But yet even these perfons, when they come to be fenfible of their guilt, fo as to be brought to repentance, they cannot then but be ashamed of what they have done. For what face foever men may fet up.. on their vices, fin is fhameful in itself, and fo apt to fill men with "confufion of face," when they feriously reflect upon it, that they cannot harden their foreheads against all sense of shame. And whatever men may declare to the contrary, this is tacitly acknowledged by the generality of men, in that they are fo folicitous and careful to conceal their faults from the eyes of others, and to keep them as fecret as they can; and whenever they are difcovered and laid open, 'tis matter of great trouble and confufion to them; and if any one happen to upbraid and twit them with their miscarriages of any kind, they cannot bear with patience to hear of them.

There are indeed fome few fuch prodigies and monsters of men, as are able after great strugglings with their confciences, to force themselves to boast impudently of their wickednefs, and "to glory in "their shame;" not because they do really and inwardly believe their vices to be an honour and glory to them, but because conscious to themselves that they have done fhaineful things, and believing that others know it, they put on " a whore's forehead,". and think to prevent the upbraiding of others, by. owning what they have done, and feeming to glory in it but yet for all that, these perfons, if they. would confefs the truth, do feel fome confufion in

them

themselves, and they are inwardly fenfible of the in- SERM. famy and reproach of fuch actions, for all they would CLXIII. seem to the world to bear it out fo well: for when all is done, there is a wide difference between the impudence of a criminal, and the confidence and af furance of a clear confcience, that is fully fatisfied of it's own innocence and integrity. The confcientious man is not afhamed of any thing that he hath done: but the impudent finner only feems not to be fo, but all the while feels a great deal of confufion in his own mind. The one is fenfible and fatisfied that there is no cause for fhame: the other is confcious to himSelf that there is cause, but he offers violence to himfelf, and fuppreffes all he can the fenfe and fhew of it, and will needs face down the world, that he hath no guilt and regret in his own mind for any thing that he hath done.

Now that fin is truly matter of fhame, will be very evident, if we confider these two things.

Firft, If we confider the nature of this paffion of shame.

Secondly, If we confider what there is in fin, which gives real ground and occafion for it,

First, For the nature of this paffion, Shame is the trouble or confufion of mind, occafioned by fomething that tends to our difgrace and difhonour, to our infamy and reproach. Now there is nothing truly and really matter of fhame and reproach to us, but what we ourselves have done or have been fome way or other acceffary to the doing of, by our own fault or neglect, and by confequence what it was in our power and choice not to have done: for no man is afhamed of what he is fure he could not help. Neceffity, unless it be wilful and contracted, and happens through fome precedent occafion and

fault

SER M. fault of our own, does take away all just cause of CLXIII. fhame.

And nothing likewife is matter of fhame, but fomething which we ought not to do, which misbecomes us, and is below the dignity and perfection of our nature, and is against fome duty and obligation that is upon us to the contrary; and confequently is a reproach to our reafon and understanding, a reflection upon our prudence and difcretion, and at first fight hath an appearance of ruggedness and deformity.

And all actions of this nature do receive several aggravations, with respect to the perfons against whom, and in whofe prefence, and under whofe eye and knowledge these fhameful things are done. Now I fhall fhew in the

Second place, That fin contains in it whatfoever is justly accounted infamous, together with all the aggravations of fhame and reproach that can be imagined. And this will appear by confidering fin and vice in these two respects;

. I. In relation to ourselves.

II. In respect to GOD, against whom, and in whofe fight it is committed.

I. In relation to ourfelves, there are these four things which make fin and vice to be very fhameful. 1. The natural ruggednefs and deformity of it.

2. That it is fo great a difhonour to our nature, and to the dignity and excellency of our being.

3. That it is fo great a reproach to our reafon and. understanding, and fo foul a reflection upon our prudence and difcretion.

4. That it is our own voluntary act and choice. Every one of thefe confiderations render it very: fhameful, and all of them together ought to fill the.