Serm. CIX. An Argument for Repentance. others, by owning what they have done, and feeming to glory in it but yet for all that, thefe Perlons, if they would confers the Truth, do feel tome Con- fufion in rhemfelves, and they are inwardly fenfible of the Infamy and Re- proach of fuch A&ions, for all they would feem 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 Affuranceof a clear Confcience, that is ful- ly fatisfied of its own Innocence and Integrity. The confcientious Man is not a- fhamed ofany thing that he bath done: but the impudent Sinner only feems not to be fo, but all thewhile feels a great deal of Confufion in his own Mind. The one is fenfible and fatisfied that there is no caufe for Shame : the other is confci- ous to himfelf that there is caufe, but he offers Violence to himfelf, and fnppref- fes all he can the fenfe and (hew 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 bathdone. Now that Sin is truly matter of Shame, will be very evident, if we confider there two things. Firfi, If we confider the nature of this Pafflon ofShame, Secondly, If we confider what there is in Sin, which gives real ground andoc- cation for it. Firft, For, the nature of this Paflion. Shame is the Trouble or Confufionof 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 Shame and Reproach tous, but what we our felves have done, or have been force way or other acceffary to the doingof by our own fault or neglect, and by conic- (pence what it was in our Power and Choice not to have done : For no Man is athamed of what he is fore he could not help. Neceflity, unlefs it be wilfuI and contracted, and happens through tome precedent occafion and fault of our own, does take away all juft caufe of Shame. And nothing likewife is matter of Shame, but fomething which we ought not to do, which misbecomes us, and is below the Dignity andPerfeftion ofour Na- ture, and is again(t force Duty and Obligation that is upon us to the contrary ; and confequently is a Reproach to our Reafon and Underhanding, a Refle&ion upon our Prudence. and Difcretion, and at fink fight hath an appearanceofRug- gednefs and Deformity. And all A&ions of this nature do receive feveral Aggravations, with re- fpe& to the Perlons again(t whom, and in whole Prefence, and under whole Eye and Knowledge thefe fhameful things are done. Now I (hall (hew in the Second place, That Sin contains in it whatfoever is jufily accounted infamous, together with all the Aggravationsof Shame andRepro ,ch that can be imagined. And this will appear by confidering Sin and Vice in thefe two refpects ; I. In relation to our felves. II. In refpe& to God, againit whom, and in whore fight it is committed. I. In relation to our felves, there are there four things which make Sin and Vice to be very fhameful. r. The natural Ruggednefs and Deformityof it. 2. That it is fo great a Difhonour to our Nature, and to the Dignityand Ex- cellency of our Being. 3. That it is fo great a Reproach to our Reafon andUnderflanding, and fo foul a Refie&ion upon our Prudence and Difcretion. 4. That it is our own voluntary A&and Choice. Every one of there Confiderations render it very fhameful, and all of them together ought to fill the Sinner withConfisfion offace. I (hall fpeak to them fe- verally. r. The natural Ruggednefs and Deformity of Sin and Vice render it very shameful. Men are apt to be afhamed of any thing in them, or belonging to them, that looks ugly and mon(irous, and therefore they endeavour with great Care and Art to conceal and diffemble their Deformity in any kind. How ftrange- ly dowe fee,Men concerned with all their Diligence and Skill, to cover and palli- F a ate
RkJQdWJsaXNoZXIy OTcyMjk=