The Power of Godliness, Book 3 · Chapter 10
CHAP. X. Why Shame is to be rightly Ordered, and wherein the Holy Exercise thereof consists. How Faith doth stirre up this Shame in us, with the Effects thereof; and the Kinds of disordered Shame that are to be shunned.
Question, WHy is Shame to be ordered aright?
A. Shame is, as it were, a shoot or fecien of fear,Pudor est conscientia turpitudinis: or it may be defined voluntaria a motio temeritat…, & singularis quae…am animi ingeru…tas, q…ae sua inicrna vt hominem prius s…ae dignitatis admonitum avocat a turpitudine flagitij Others distinguish pudor and verecundi…, as Melanct and Magy…us de anima tr. 3. cap. 12. and the right ordering of it, is fitly to be handled after the other. These Reasons may perswade the carefull and holy exercise of it. 1. Inordinate Shame diverts many times from commendable things; yea, and from those which are profitable, and which concerne the preservation of our lives, and the welfare of our souls. As for example, you see at banquets, some being prest to drink extraordinarily, are ashamed to refuse them which invite them; and over-ruled by their unjust intreaties, fall into surfets which ruine their health. Others in like manner, seeing themselves importuned or conjured in bad companies, not to be so modest before their friends, suffer themselves to be carried away, to commit great disorders, as at play, or with women, or to do other execrable villanies, for the which they are grieved in their souls: but they have not the courage to refuse such as press them, whereby it happens often, that flying the smoake, they run headlong into the flame: that is to say, for that they are not able to resist an imaginary Shame, they fall into an eternall reproach. There have been some also who fearing that there have been plots laid to kill them, or to poyson them, yet surmounted by Shame, have abandoned themselves to the danger. So Dyon being advertised of conspiracy which was practised against him, and his Host and Friend Calippus; being ashamed to refuse to go whether they were both invited, which was the place where the murther was intended, he went rashly to his death. So Antipater the Son of Cassander, Plutarch. de vitiosa verecund. Sculiet. Ethic. lib. 1. cap. 22.lost himself for that he durst not refuse to sup with Demetrius, where he was slain. Young Hercules, the Sonne of Alexander the Great, was surprized by Poliphercon and Cassander, being ashamed to refuse their requests to sup with them, who tended only to have a means to murther him. Shame keeps many from the profession of the truth; because they cannot endure to be mocked for well-doing; It drives others to revenge injuries, to answer chalenges and such like, because they would not bear the imputation of cowardize and dastardliness. 2. Excessive Shame hath brought unto death. Diodorus Cronus, as Plinie reporteth,Plin. lib. 7. cap. 53. Origo est desperationis. Quippe ingenia, quae per se possent esse firma, debilitat. Haec illa est, quae omnia ardua c…pta reformidat, omnia magna, praeclaraque. Plato in Protagora. Rei est pravissima interpres; Plautus in Paenulo. Sen. in Agam act …. Qui redire, cum perit, nescit pudor. Ʋna cum ipso percunt mores, jus decus pietas, fides. Quisquis cum attriverit, buic nulla salus opitulari potest. Pas. virt. & vit. cap. 70. professor of Logick, being overcome with Shame died, because he could not forthwith dissolve a lusorious trifling question put forth by Stilbo. 3. He that is past Shame is past hope. He that is not partaker of Shame, as the calamity of the City, should be taken out of the world, saith an Heathen man. The Comicall Poet saith, I think that he is utterly lost, that hath lost Shame: for such are exposed to all wickedness and sin; and shame once lost can hardly be recovered 4. Shame well ordered doth retire us from dishonest things,Melanct. de anima tract. 3 cap. 12. Impu…entia est morbus …aximus hominum. Valer. Max. lib 4. cap. 5. Ubic…nque haec adest, vos vero este procul, excusatio, mendax purgatio tergiversatio. …asch. Ʋbi supra usque eò pudor est exactor innocentiae, ut quam plurima fiant permissu legis, quae ipse fieri vetat. as appeared in him who confessed freely that he plaid not at dice, for that he was ashamed any one should see him lose his time in so bad an excercise: As it is a bridle to restrain from vice, so it is a spurre to incite to vertuous and honest actions. Many times she hath made them valiant, who were faint-hearted and fearfull; yea, there have been Souldiers, who having faintly maintained an encounter, the next day to wipe away this shame, have performed wonders. It is the keeper of vertue, the mother of honest counsell, the mistris of innocency, the governess of desires, the detecter, yea revenger of sinne.
Q When is shame rightly ordered?
A. When it is universally and uniformely moved and guided by faith, that we be ashamed of all, and onelyonly of things sinfull, dishonest or evil, past, present or future, and that in order and degree as the truth of God, and nature of the thing requireth. From whence these Rules may be gathered; 1. We must not be ashamed of the profession of the Gospel of Christ, or of well-doing according to the Gospel, though we be disgraced, mocked, persecuted in this world for it. I am not ashamed of the Gospel of Jesus Christ, Rom. 1.16. Whosoever shall be ashamed of me, and of my words, in this adulterous and sinfull generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy Angels, Mar. 8.38. Every Christian in this case must put on the courage and resolution of David, 1 Pet. 4.16. Heb. 12.2.If I be vile for this, I will be more vile then thus, 2 Sam. 6.22. And say with Job, If mine enemy should write a Book, surely I will take it upon my shoulder, and bind it as a crown to me, Job 31.36. 2. We must not be ashamed of the servants of Christ, that suffer manifold afflictions for his sake. Be not ashamed of the testimony of our Lord, nor of me his prisoner, but be thou partaker of the afflictions of the Gospel according to the power of God, 2 Tim. 1.8. This is that which Paul commended in Onesiphorus, he was not ashamed of my chain, 2 Tim. 1.16. 3. All sinnes or vices, and all things that do resemble or have any shew of vice, are the objects of shame.Quemcunque quando oportuit, puditum est, qui loco & tempore vereri caepit qui peccato, antevertit, hunc postea nec frustra pudet, nec inutiliter piget. As for example, it is a shamefull thing to refuse to restore that which hath been left with us in guard, and which hath been consigned to our fidelity; for that this refusall is a proof of our injustice and disloyalty. It is also a shamefull thing to runne indifferently into all dishonest places, in the which (as Diogenes said to a young man) the farther he enters, the more his infamy increaseth: for, that it is a testimony of dissoluteness and intemperance. In like manner, it is a shamefull thing to refuse to relieve them that are in misery, and implore our aid: for it is a sign of our inhumanity. Moreover, we cannot but be ashamed, when as to insinuate our selves into the favour of any one, we abandon our selves to imprudency, to extoll his good fortune, and the success of his prosperity, without measure. And the like may be said of whatsoever is contrary to the Law of God. What fruit had ye then in those things, whereof ye are now ashamed? Ezek. 3.7.Rom. 6.21. Impudency is a note of great obstinacy, notorious impenitency: Thou hadst a whores forhead, thou refusedst to be ashamed, Jer. 3.3. Were they ashamed when they had committed abhomination? nay, they were not ashamed, neither could they blush, Jer. 6.15. & 8.12. 4. Evil of punishment, as it is the proper fruit of sinne, and a sign of Gods displeasure, may justly occasion shame. If her Father had but spit in her face, should she not be ashamed seven daies? Numb. 12.14 If an earthly Father should shew some token of great displeasure, contempt or anger against his Child, he would be ashamed to come into his sight: much more should a Christian be ashamed to come before God, when he manifesteth his displeasure against him by judgment or correction. 5. Shame gathered from the consideration of the knowledge or presence of men, must be subordinate to that inward confusion or shame which ariseth from the apprehension of Gods Majesty and glory. Our shame, when any reproachfull thing befalleth us, is answerable to the worth, authority, and vertue of the persons before whom we suffer, It falls out many times that we are ashamed of the disgraces we suffer in the presence of persons we respect much, depend upon, reverence for their gifts or love towards us, and whose blame and censure we apprehend. As for example, a Souldier will be much more ashamed to have fled from the enemy in the view of his Captain, then to have committed this baseness in his absence. For the same reason our shame increaseth, when as we receive any reproach before vertuous persons, and such as are held to be just. As when they are wise men, or reverent old men that accuse us, or be privy to our faults; when our sinnes are discovered in the presence of such which are adorned with vertues contrary to the defects which appear in our actions, especially if they be severe men, who are not accustomed to pardon or excuse the errours which they see committed. In like manner, we blush to see our selves surprized in some notable fault, by such as had us in good esteeme especially if they be our familiar friends, or of our own family, which discover the errour, into which we had never before fallen, or had alwaies cunningly concealed it. Thus sovereignty, greatness, excellency and vertue in the person before whom our nakedness is discovered, do occasion shame. But all these things are in God after a most eminent manner, who is great in power, glorious in Majesty, of most absolute sovereignty, severe in justice, terrible in wrath, of purer eyes then to behold iniquity, and of most exquisite wisdom that cannot be deceived: in which respects we have cause to be ashamed before him, in consideration of our manifold offences, and the signes of his displeasure against us. O my God, I am ashamed, and blush to lift up my face to thee, my God, for our iniquities are increased over our head, Ezra 9.6. This holy shame is an undoubted evidence of repentance. Thou shalt remember thy waies and be ashamed, Ezek. 16.61, 63. & 36.31, 32.and never open thy mouth any more: because of thy shame, when I am pacified towards thee. 6. Our shame and confusion of heart must be proportionable to the offences that we stand guilty of before the Lord. 7. We must so take shame to our selves, that we be driven to serious humiliation for our transgressions. Shame must be joyned with faith in the Wor… of Promise, which forceth hearty confession of all known sinnes, and earnest prayer for pardon and grace.
Q What are the effects of Shame?
A. In respect of things past or present that cause Shame. 1. It stoppeth a man from rushing presumptuously into Gods presence after he hath sinned, and maketh him turn aside to bewaile the aberrations of his heart and life. When we are to speak before a person of eminent quality, of exquisite knowledge, or of exact judgment, we blush and are amazed, by reason of the great respect we have of him; which makes us fear to faile before him, and this fear fills us with shame. If fear of missing breed shame, conscience of former failings much more. The child that shameth at his fault, will not thrust himself impudently into his Fathers presence. Come we must unto God though we have offended, because he calleth us, he only can pardon and forgive us: but shame will not suffer to draw near irreverently, inconsiderately. 2. Shame makes wary and circumspect, that we offend not in the petitions we present unto God: Being ashamed that we have offended and displeased God, we are warned not to provoke him further, by putting up any supplication unwarrantable for matter, unbeseeming for manner. Fear what acceptance our words shall finde causeth shame, and both, consideration, what is fit, and likely to gain approbation.Pudor est facti exprobator, prima a…monitio, & seria quaedam castigatio. 3. Shame and sorrow are linked together. He that is ashamed of his sinne, will soundly bewaile the folly of his waies. It is the property of shame to humble and abase the stout heart, which lifted up it self above measure: but the more we are abased, the apter to sorrow. A dejected countenance is hardly severed from a broken spirit. 4. Hence followes hatred of sinne committed, and a burning desire of innocency, to which the mind longeth to be restored. 5. In respect of things to come which may cause confusion of face, it breedeth watchfullness and valour: watchfullness to prevent whatsoever might thrust us into danger, or be an occasion of sinne, in respect of disposition, place, time or calling: and valour to resist manfully all oppositions that withstand in the pursuit of holiness. The souldier that hath been afflicted or is affected with shame for running away, will adventure the loss of life rather than turn his back upon the enemy. He that is loathsome to himself because he hath offended, will wrestle hard to keep himself free from pollution,Prov. 1….5. Gen. 4 30. 1 Sam. 3.4. & 2….12. 1 Chro. 19.6. Exo. 5.21. when once he is cleansed. For what procureth shame, that maketh us to stink, and to be had in abhomination, which is more bitter than death to a repentant soul.
Q. How doth Faith move or stirre up shame in us?
A. 1. It certainly apprehendeth the infinite Majesty, greatness, wisdome, justice, love and purity of God, before whom we must appear, who cannot abide the least spot or stain, who distinctly knows every thought and imagination of the heart, and to whom we must give account of all our works. The confusion of a malefactor convicted of an offence, is greater, as the earthly power before whom he is arraigned, and unto whom his crime is manifest, is more excellent. But none is to be compared to the Lord our God, in authority and power. 2 It manifests the dishonesty and filthiness of sinne: Men are ashamed of their bodily nakedness, that it should be seen of others; but much greater cause have we to be ashamed of our spirituall filthiness,Prov 13.5. P…a…. 3….5. Iob …9.…. D…n. 1….2. I…a. …6.5. that is manifest before the eyes of almighty God, 3. It setteth before us the shame and confusion deserved by sinne, both in this world and the world to come: which worketh the heart to shame before God, that confusion eternal might be prevented.
Q. What are the kinds of disordered Shame that are to be shunned?
Hoc homini cunti ad honesta & fortia, grave onus, magnumque impedimentum est: nulli rei, quae fir…am frontem defide ret, perficiendae est idonea. 1 …et 4.16. 1 Sam. 31.4. 2 am. 17.23 Stultorum incurata pudor magis ulcera ce…at. Hor. epist. lib 1. 18. Ʋlcera celat, relinquit incurata Hic quod non in alio radic…s egit, sed sum …a in tantum cute versatur, facile deteritur.A. 1. Shame of infamy, loss, disgrace, that diverteth from vertuous actions, or disheartneth in well-doing. If Christians be deri…ed from the practise of piety and holiness, they ought to rejoyce, not to be ashamed. 2. Shame of infidelity, when men are so confounded with shame and horror, that they utterly despair and runne from God, or lay violent hands upon themselves. Examples of this we have in Saul and Achitophel; the one, when he was sore wounded in battell; the other, when he saw his counsel disappointed, being overcome with shame, desperately finished their dayes. 3. Carnal shame, when the sight of men is more regarded than the presence of God. If we overshoot our selves by word or gesture in company that doth observe us, and we respect, it doth much trouble us, we shame at it: but we can let pass many times things done amiss in the presence of God, that his pure eye cannot but take notice of. 4. Slight, inconstant, partial Shame, when we are ashamed of our courses, but not to serious humiliation, constant watchfullness, Christian resolution to abandon all wicked practises that do offend. To hang down the head like a bull-rush for a day, and then return to our former vomit, is not the shame that God requireth. 5. Excessive disordered Shame which hindreth all excellent endeavours, presseth down all excellent proceedings, is the nurse of sloath and idleness.