For plainness' sake we will handle them distinctly.
[1.] For shame, which ariseth from the consciousness of a fault, and is a fear of blame. This showeth tliat nature hath blasted evil with some marks of her improbation and abhorrence. Certainly if we had no conscience of good and evil, we would as boldly avow our evil as our good ; and if there were not some other reason that forbids it, we would rather endeavour to make vice creditable than virtue ; for virtue cannot be exercised without difficulty, by reason of the conflicts we have with our sensual appetites and desires, which carry us out strongly to those delights and pleasures which vice yieldeth us. Yet virtue, though it be against corrupt nature, or the inclination of the flesh, hath such a power over our minds and consciences, that they give it this testimony, that sin breedeth shame and bashful inconfidence, which dampeth our mirth and cheerfulness, and goodness and honesty giveth serenity and peace, for 'the righteous is as bold as a lion.' The liypocrisy of the world attests the excellency of chastity, sobriety, and honesty ; for how unclean, intemperate, and fraudulent soever men be, they are ashamed to be seen in their own colours ; and so the wicked condemn themselves in those things which they allow and practise. Though the relics of natural conscience be not sufficient effectually to restrain men from evil, yet they make them ashamed of it ; and though
312 SERMONS UPON EPHESIANS V. [SeR. XIY,
they be not of such force as to rule our affections, yet this force and power they have upon our minds, that the vicious person is condemned in himself, and exposed to the contempt of others, if he cannot hide and conceal his disorders.
[2.] For fear. The apostle telleth us, Eom. i. 32, that men know BiKaico/jia Tov Geov, 'the judgment of God,' and that 'they that do such things are worthy of death.' Men are sensible of good and evil, and the punishment God will execute upon evil. Experience showelh the terrors which all men feel when they have committed some wicked- ness. There is something within that frightens us more with appre- hension of vengeance than the penalties constituted by human laws ; for even mighty men and great potentates in the world have felt these terrors ; as Caligula and others, who could easily promise themselves exemption from man's punishment, and need not fear the severity of human laws. And where sins were committed in secret, yet they were in great fear : Ps. xiv. 5 ; Ps. liii. 5, ' They were in great fear where no fear was ; ' that is, no outward cause of fear. The apostle telleth us we are subject to this fear all our lives, Heb. ii. 14 ; but we feel it most at death, when most serious : 1 Cor. xv. 56, ' The sting of death is sin.' Nature is not fond of these fears, but seeketh to repel them ; for no man findeth any pleasure in being tormented by them. Yet they stick close by us, as a natural sentiment of the evil that is in sin. Men may dissemble them, but they cannot totally suppress them ; they may divert them with vain pleasures, with business or company, for a while, but they return with more importunity and violence.
3. This apprehension produceth different effects in the godly and wicked. We have an instance in the text. In the unconverted it pro- duceth hypocrisy, in the converted shyness and abhorrence of sin. In the unconverted pagan Ephesians it produced hypocrisy ; they did seek to hide what they would not avoid. Though the things were abomin- able, and had the marks of nature's dislike and improbation upon them, yet they committed them in secret ; as many a man's heart reproachelh him, yet he goeth on still in his sins, and if he may commit theni secretly, without being seen by others, they think themselves safe and secure, and for the present out of gunshot. But here is another sort of men intimated in the text ; the apostle, and those like-minded with himself, all children of light, that abhor these deeds of darkness, are ashamed to mention what others are not ashamed to practise. Un- believers have but a spark of conscience left, they know their practices are abominal)le, but they do them in secret. These are so far froui committing these things, that they count it a shame to speak of them, or to hear them spoken of by others, it cannot be done without bhish- ing. Children of light ' must avoid all appearance of evil,' 1 Thes. v. 22, and therefore will not mention these sins, though with a holy and honest purpose, to show their greater detestation, and lest they should awaken a gust in themselves and others, and revive some lusts. Certainly christians should show a modesty in their speech, and filthy things are better suppressed than mentioned. They that delight to speak filthily will do filthily. Briefly, the sense of the turpitude or evil of sin is in unbelievers but weak ; it cannot restrain the practice, only it removeth it out of the sight of men ; but in believers strong; it
VeR. 12.] SERMONS UPON EPHESIANS V. 313^