odious and dangerous as the corruption of your souls and that which displeaseth the most Holy God 2. You see an excellency in Holiness of Heart and Life as the Image of God the rectitude of man and that which fits him for eternal blessedness and maketh him amiable in the eyes of God 3. You unfeignedly desire to be rid of your sin how dear soever it hath been to you and to be perfectly sanctifyed by the Holy Spirit by his degrees in the use of the means which he hath appointed and you consent that the Holy Ghost as your sanctifier do purifie you and kindle the Love of God in you and bring it to perfection 4. In Baptism you profess to renounce the world the flesh and the Devil that is as they stand for your Hearts against the Will and Love of God and against the Happiness of the unseen world and against your Faith in Christ your Saviour and against the sanctifying work of the Holy Ghost If therefore you are sincere in this part of your Covenant you do upon deliberation perceive all the pleasures profits and honours of this world to be so vain and worthless that you are Habitually resolved to prefer the Love and favour of God and your salvation before them and to be Ruled by Jesus Christ and his Spirit and word rather then by the desires of the flesh or the worlds allurements or the will of man or the suggestions of the devil and to forsake all rather then forsake the Father the Saviour the Sanctifier to whom you are devoted and the everlasting life which upon his promise you have taken for your Hope and Portion This is the sense of Baptism and all this in profession being Essential to your Baptism must be Essential to your Christianity Your Parents Profession of it was necessary to your infant title to the outward priviledges of the Church Your own personal profession is necessary to your continuance of those priviledges and your visible Christianity and communion with the adult And the Truth of what you profess is necessary to your reall Christianity before God and to your title to salvation And this is it that is to be now enquired after You cannot hope to be admitted into Heaven upon lower terms then the sincerity of that profession with entereth you into the Church While we tell you of no higher matters necessary to your salvation then the sincerity of that which is necessary to Baptism and Christianity I hope you will not say we deal too strictly with you Enquire now by a diligent tryal of your hearts whether you truly consent to all these articles of your Baptismal Vow or Covenant If you do you are Regenerate by the Spirit If you do not you have but the Sacrament of Regeneration which aggravateth your guilt as a violated profession and Covenant must needs do And I do not think that any man worthy to be discoursed with will have the face to tell you that any man at the use of Reason is by his Baptism or any thing else in a state of Justification and Salvation whose heart doth not sincerely consent to the Covenant of Baptism and whose Life expresseth not that consent Hence therefore you may perceive that it is a thing unquestionable that all these persons are yet unregenerate and in the bond of their iniquity 1. All those that have not unfeignedly devoted themselves to God as being not their own but his His by the title of Creation Psal 100.3 Know ye that the Lord he is God it is he that hath made us and not we our selves we are his people and the sheep of his pasture And His by the title of Redemption for we are bought with a price 1 Cor. 7.23 And he that unfeignedly taketh God for his Owner and Absolute Lord will heartily give up himself unto him as Paul saith of the Corinthians 2 Cor. 8.5 They first gave up their own selves to the Lord and to us by the will of God And he that entirely giveth up himself to God doth with himself surrender all that he hath in desire and resolution As Christ with himself doth give us all things Rom. 8.32 and addeth other things to them that seek first his Kingdom and its Righteousness Matth. 6.33 so Christians with themselves do give up all they have to Christ And he that giveth up himself to God will live to God And he that taketh not himself to be his Own will take nothing for his Own but will study the interest of his Lord and think he is best disposed of when he honoureth him most and serveth him best 1 Cor. 6.19.20 Ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods If any of you devote not your selves unfeignedly to God and make it not your first enquiry what God would have you be and do but live to your selves and yet think your selves in a state of Life you are mistaken and do not know your selves What abundance might easily see their miserable condition in this discovery Who say in effect our lips are our own Who is Lord over us Psal 12.4 and rather hate and oppose the interest of God and Holiness in the world then devote themselves to the promoting of it Deut. 32.6 Do ye thus requite the Lord ye foolish people and unwise Is not he thy father that hath bought thee Hath he not made thee and established thee 2. All those are unregenerate and in a state of death that are not sincerely subjected to the Governing will of God but are Ruled by their carnal Interest and desires and the word of a man that can gratifie or hurt them can do more with them then the word of God To shew them the command of a man that they think can undo them if they disobey doth more prevail with them then to shew them the command of God that can condemn them unto endless misery They more fear men that can kill the body then God that can destroy both soul and body in Hell fire When the lust of the flesh and the will of man do bear more sway then the will of God its certain that such a soul is unregenerate Rom. 6.3 4 6. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death therefore we are buried with him by Baptism into death that like as Christ was raised from the dead by the glory of the Father even so we also should walk in newness of life Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin v. 16. Know ye not that to whom you yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness 1 Pet. 4.4.1 2. Forasmuch then as Christ hath suffered for us in the flesh arm your selves
as he goeth further for the world and setteth it nearest to his heart and holds it fastest and will do most for it and consequently loveth it better then Christ he is no true Christian nor in a state of grace The Scriptures put this also out of doubt as you may see Mat. 10.37 38. Luke â—4 26 27 33. He that loveth Father or Mother more then me is not worthy of me c. Whosoever doth not bear his Cross and come after me cannot be my Disciple Whoâ—ver he be of you that forsaketh not all that â—e hath he cannot be my Disciple Know â—e not that the friendship of the world is â—nmity with God Whosoever therefore will be a friend of the world is the enemy of God â—am 4.4 No wonder then if the world must be renounced in our Baptism Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him 1 John 2.15 You see by this time what it is to be Regenerate and to be a Christian indeed by what is contained even in our Baptism and consequently how you may Know your selves whether you are sanctified and the heirs of heaven or not Again therefore I summon you to appear before your consciences and if indeed these Evidences of regeneration are not in you stop not the sentence but confess your sinfull miserable state and condemn your selves and say no longer I hope yet that my present condition may serve turn and that God will forgive me though I should die without any further change Thosâ— Hopes that you may be saved without reâ—generation or that you are regenerate wheâ— you are not are the pillars of Satans forâ—tress in your hearts and keep you froâ— the saving Hopes of the Regenerate thaâ— that will never make you ashamed Upâ—hold not that which Christ is engageâ— against Down it must either by Graâ—â— or Judgement and therefore abuse noâ— your souls by underpropping such an ill-grounded false deceitfull hope You have now time to take it down so orderly and safely as that it fall not on your heads and overwhelm you not for ever But if you stay till death shall undermine it the falâ— will be great and your ruine irreparable If you are wise therefore Know your selves in time II. I have done with that part of my special Exhortation which concerned the unregenerate I am next to speak to those of you that by Grace are brought into a better state and to tell you that it very much concerneth you also even the best of you to labour to be well acquainted with your selves and that both in respect of 1. Your sins and wants and 2. Your Graces and your duties I. Be acquainted with the root and remnant of your sins with your particular inclinations and corrupt affections with their quality their degree and strength with the weaknesses of every grace with your disability to duty and with the omissions or sinfull practises of your lives Search diligently and deeply frequently and accurately peruse your hearts and wayes till you certainly and throughly know your selves And I beseech you let it not suffice you that you know your states and have found your selves in the Love of God in the faith of Christ and possessed by his Spirit Though this be a mercy worth many worlds yet this is not all concerning your selves that you have to know If yet you say that you have no sin you deceive your selves If yet you think you are past all danger your danger is the greater for this mistake As much as you have been humbled for sin as much as you have loathed it and your selves for it as oft as you have confessed it lamented it and complained and prayed against it yet it is alive Though it be mortified it is alive It is said to be mortified as to the prevalency and reign but the relicts of it yet survive were it perfectly dead you were perfectly delivered from it and might say you have no sin but it is not yet so happy with you It will find work for the blood and spirit of Christ and for your selves as long as you are in the flesh And alas too many that know themselves to be upright in the main are yet so much unacquainted with their hearts and lives as to the degrees of grace and sin as that it much disadvantageth them in their Christian progress Go along with me in the carefull observation of these following Evils that may befall even the regenerate by the remnants of self-ignorance 1. The work of Mortification is very much hindered because you know your selves no better as may appear in all these following discoveries 1. You confess not sin to God or man so penitently and sensibly as you ought because you know your selves no better Did you see your inside with a fuller view how deeply would you aggravate your sin How heavily would you charge your selves Repentance would be more intense and more effectual and when you were more contrite you would be more meet for the sense of pardon and for Gods delight Isa 51.15 66.2 It would fill you more with godly shame and self-abhorrence if you better knew your selves It would make you more sensibly say with Paul Rom. 7.23 24. I see another Law in my members warring against the Law of my mind and bringing me into captivity to the Law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death And with David Psal 38.18 I will declare my iniquity I will be sorry for my sin 40.12 They are more then the hairs of my head 32.5 I acknowledged my sin unto thee and mine iniquity have I not hid I said I will confess my transgressions to the Lord and thou forgavest the iniquity of my sin Repentance is the Death of sin and the knowledge of our selves and the sight of our sins is the life of Repentance 2. You pray not against sin for grace and pardon so earnestly as you should because you know your selves no better O that God would but open these too-close hearts unto us and anatomize the relicts of the old man and shew us all the recesses of our self-deceit and the filth of worldliness and carnal inclinations that lurk within us and read us a Lecture upon every part what prayers would it teach us to indite That you be not proud of your holiness let me tell you Christians that a full display of the corruptions that the best of you carry about you would not only take down self-exalting thoughts that you be not lift up above measure but would teach you to pray with fervour and importunity and waken you out of your sleepy indifferency and make you cry O wretched man that I am who shall deliver me If the sight of a Lazar or cripple or naked person move you to compassion though they use no words if the sight
â—f heaven be enough to make you a felicity â—nd Eternity be long enough for your fruiâ—â—on of it then never think hardly of God â—or any of his chastisements Lazarus reâ—enteth not there that he was poor nor Job â—hat he was covered with sores nor David â—hat he washed his couch with tears and â—hat his sore ran and ceased not The longâ—st of our sorrows will there be reviewed â—s short in respect of our endless joys â—nd the sharpest of our pains as nothing â—o those pleasures Madam experience â—s well as faith assureth me that it is good â—â—r us that we are afflicted And though â—â—r the sake of others I shall earnestly â—eseech the Lord that he will not unseasoâ—ably remove such as you from this unâ—orthy generation yet I doubt not but â—our removal and sufferings in the way â—ill advantage you for your Everlasting Rest And for my self I desire that my loâ—â— may still fall with those that follow Christ through tribulation bearing the cross and crucified to the world and waiting for his appearance desiring to be absent from the body and present with the Lord not with those that are fed as beasts for the slaughter and prosper a while in their iniquity till sudden destruction come upon them and at last their sins do find them out when the wicked shall be turned into Hell and all the nations that forget God Psal 9.17 Numb 32.23 1 Thes 5.3 Phil. 3.19 And that these words of life may be engraven upon my heart Psal 63.3 Thy loving kindness is better than life Psal 73.26 My flesh and my heart faileth but God is the strength of my heart and my portion for ever Rom. 8.28 All things work together for good to them that love God Joh. 14.19 Because I live ye shall live also Col. 3.3 4. Our life is hid with Christ in God When Christ who is our Life shall appear then shall we also appear with him in Glory and that I may be fit for the Title of the Beloved Apostle Rev. 1.9 though as a servant to you and the Church of God Your Brother and Companion in tribulation and in the Kingdom and Patience of Jesus Christ Rich. Baxter Nov. 1. 1661. To my dearly beloved the Inhabitants of the Burrough and Parish of Kederminster in Worcestershire AS I never desired any greater preferment in this world than to have continued in the work of my Ministry among you so I once thought my days would have been ended in that desired station But we are unmeet to tell God how he shall dispose of us or to foreknow what changes he intends to make Though you are low in the world and have not the Riches which cause mens estimation with the most I see no probability that we should have been separated till death could I but have obtained leave to preach for nothing But being forbidden to preach the Gospel in that Diocess I must thankfully take the liberty which shall anywhere else be vouchsafed me And while I may enjoy it I take it not for my duty to be over querulous though the wound that is made by my separation from you be very deep And though to strangers it will seem probable that such severity had never been exercised against me but for some heynous crime yet to you that have known me I shall need to say but little in my defence The great crime which is openly charged on me and for which I am thought unworthy to preach the Gospel even where there is no other to preach is a matter that you are unacquainted with and therefore as you have heard me publikely accused of it I am bound to render you such an account as is necessary to your just information and satisfaction It pleased the Kings Majesty in the prosecution of his most Christian resolution of uniting his differing subjects by the way of mutual approaches and abatements to grant a Commission to twelve Bishops and nine assistants on the one side and to one Bishop and eleven other Divines and nine assistants on the other side to treat about such alterations of the Liturgie as are necessary to the satisfying of tender consciences and to the restoring of unity and peace My experiences in a former Treaty for Reconciliation in matter of Discipline made me intreat those to whom the nomination on the one side was committed to excuse me from the service which I knew would prove troublesome to my self and ungrateful to others but I could not prevail But the Work it self I very much approved as to be done by fitter and more acceptable persons Being commanded by the Kings Commission I took it to be my duty to be faithful and to plead for such Alterations as I knew were necessary to the assigned ends thinking it to be treachery to his Majesty that entrusted us and to the Church and cause for which we were entrusted if under pretence of making such Alterations as were necessary to the two forementioned ends I should have silently yielded to have No Alterations or next to none In the conclusion when the chief work was done by writing a Committee of each part was appointed to manage a Disputation in presence by writing also Therein those of the other part formed an Argument whose Major proposition was to this sense for I have no copy Whatsoever book enjoyneth nothing but what is of it self lawful and by lawful authority enjoyneth nothing that is sinful We denyed this proposition and at last gave divers Reasons of our denyal among which one was that It may be unlawful by Accident and therefore sinful You now know my crime It is my concurring with learned reverend Brethren to give this Reason of our denyal of a proposition Yet they are not forbidden to preach for it and I hope shall not be but only I. You have publikely heard from a mouth that should speak nothing but the words of Charity Truth and Soberness especially there that this was a desperate shift that men at the last extremity are forced to and inferring that then neither God nor man can enjoyn without sin In City and Country this soundeth forth to my reproach I should take it for an act of clemency to have been smitten professedly for nothing and that it might not have been thought necessary to afflict me by a defamation that so I might seem justly afflicted by a prohibition to preach the Gospel But indeed is there in these words of ours so great a crime Though we doubted not but they knew that our Assertion made not Every evil accident to be such as made an Imposition unlawful yet we exprest this by word to them at that time for fear of being misreported and I told it to the Right Reverend Bishop when he forbad me to preach and gave this as a reason And I must confess I am still guilty of so much weakness as to be confident that some things not evil of themselves may have Accidents so evil as may
to be ignorant of our â—elves 3. What evils follow this Ignorance â—f our selves and what benefits self-knowâ—â—dge would procure 4. How we should â—â—prove this doctrine by Application and â—â—actice Of the first but briefly I. SElf-knowledge is thus distinguished according to the object 1. There is a Physical self knowledge when a man knows what he is as a man What his soul is and what his body and what the compound called man The Doctrine of Mans Nature or this part of Physicks is so necessary to all that it is first laid down even in the Holy Scriptures in Gen. ch 1 2 3. before his Duty is expressed And it is presupposed in all the moral passages of the word and in all the preaching of the gospel The Subject is presupposed to the Adjuncts The Subjects of Gods Kingdom belong to the Constitution and therefore to be known before the Legislation and Judgement which are the parts of the Administration Morality alway presupposeth nature The Species is in order before the separable Accidents Most ridiculously therefore doth Ignorance plead for it self against Knowledge in them that cry down this part of Physicks as Humane Learning unnecessary to the Disciplâ—â— of Christ What excellent holy Meditations of Humane nature do you find oft in 〈◊〉 and in Davids Psalms Ps 139. concluding 〈◊〉 the praise of the incomprehensible Creator ver 14. I will praise thee for I am fearfully and wonderfully made Marvellous are thy works and that my soul knoweth right well 2. There is a Moral Self-knowledge very necessary And this is The knowing of our selves in Relation to Gods Law or to his Judgement The former is the knowledge of our selves in respect of our Duty the second in respect of the Reward or Punishment And both of them have respect to the Law of Nature and Works or to the Remedying Law of Grace The Ethical knowledge of our selves or that which respecteth the Precept and our Duty is twofold The first is as we have performed that Duty The second as we have violated the Law by non-performance or transgression The first is the knowledge of our selves as Good the second as Evil. And both are either the knowledge of our Habits good or evil or of our Acts How we are Morally Inclined disposed or habituated or what and how we have Done We must know the Good estate of our Nature that we were created in the Bad estate of sinfull nature that we are fallen into the actual sin committed against the Law of nature and what sin we have committed against the Law of Grace and whether we have obeyed the call of the Gospel of salvation or not So that as mans state considered Ethically is threefold Institutus Destitutus Restitutus Infirmatus Deformatus Reformatus the state of Upright nature the State of Sin Original and Actual and the state of Grace we must know what we are in respect to every one of these And as to the Judicial knowledge of our selves that is as we stand related to the Promises and Threatnings the Judgement the Reward and Punishment we must know first what is due to us according to the Law of Nature and then what is due to us according to the tenour of the Law of Grace By the Law of Nature or of Works Death is the Due of fallen mankind but no man by it can lay claim to Heaven All men are under its curse or condemnation till pardoned by Christ but no man can be Justified by it By the Promise of the Gospel all true Believers renewed and sanctified by the Spirit of Christ are Justified and made the sons of God and heirs of everlasting glory To know whether we are yet delivered from the condemnation of the Law and whether our sins are pardoned or not and whether we are the children of God and have any part in the Heavenly Glory is much of the self-knowledge that is here intended in the Text and that which most nearly concerneth the solid comfort of our souls II. BUt is all self-ignorance a shame or dangerous Answ 1. It is no other shame then what is common to humane frailty to be ignorant of much of the mystery of our Natural Generation Constitution Integrall parts and Temperament There is not a nerve or artery or vein nor the bredth of a hand from head to foot but hath something unknown to the most excellent Philosopher on Earth This little world called Man is a compound of wonders Both Soul and Body have afforded matter of endless controversie and voluminous Disputations to the most Learned men which will not admit of a full decision till we are past this state of darkness and mortality 2. There are many Controversies about the nature derivation and punishment of Original sin which a humble and diligent Christian may possibly be ignorant of 3. The degrees of Habitual sin considedered simply or proportionably and respectively to each other may be much unknown to many that are willing and diligent to know And so may divers actual sins such as we know not to be sin through our imperfect understanding of the Law and such as through frailty in a crowd of actions escape our particular observation And the sinfulness or Aggravations of every sin are but imperfectly known and observed by the best 4. The Nature and beauty of the Image of God as first planted on created man and since Restored to man Redeemed the manner of the Spirits acccess operation testimony and inhabitation are all but imperfectly known by the wisest of Believers The frame or admirable composure or contexture of the New-man in each of the renewed faculties the connexion order beauty and special use of each particular grace are observed but imperfectly by the best 5. The very uprightness and sincerity of our own hearts in Faith Hope Love Repentance and Obedience is usually unknown to Incipients or young beginners in Religion and to the weaker sort of Christians how old soever in profession and to melancholy persons who can have no thoughts of themselves but sad and fearfull tending to despair and to lapsed and declining Christians and also to many an upright soul from whom in some cases of special tryal God seems to hide his pleased face And though these infirmities are their shame yet are they not the Characters or Prognosticks of their misery and everlasting shame 6. The same persons must needs be unacquainted with their Justification Reconciliation Adoption and Title to everlasting blessedness as long as they are uncertain of theie sincerity Yea though they uprightly examine themselves and desire help of their Guides and watch and pore continually upon their hearts and wayes and daily beg of God to acquaint them with their spiritual condition they may yet be so far unacquainted with it as to pass an unrighteous judgement on themselves and condemn themselves when God hath justified them But 1. To be totally ignorant of the excellency and capacity of your immortal souls 2. To
Saviour and of Enmity to the Holy Spirit while you call him your sanctifyer If you did but know that your sins are unpardoned and your souls unjustified and that you are condemned already and shall certainly be damned if you die as you are could you live quietly in such a state Could you sleep and eat and drink quietly and follow your trades and let time run on without repenting and returing unto God if you knew that you are past hope if death surprize you in this condition For the Lords sake Sirs rouze up your selves a little and be serious in a business that concerneth you more then ten thousand natural lives and tell me or rather tell your selves If you did but know that while you sit here you are unrenewed and therefore under the curse of God and in the bondage of the Devil and are hasting towards perdition and are gone for ever if you be not sanctified and made new creatures before you die could you then put off this Sermon with a sleepy careless hearing and go home and talk of common matters and no more mind it as you have done by Sermons untill now Could you forbear going alone and there bethinking your selves O what a sinful dreadfull condition are we in What will become of us if we be not regenerate before we die Had we no Vnderstandings no Hearts no life or sense that we have lingered so long and lived so carelesly in such a state O where had we been now if we had died unregenerate How near have we been oft to Death how many sicknesses might have put an end to life and hope Had any of them cut off the slender thread that our lives have hanged on so long and had we died before this day we had been new in Hell without remedy Could any of you that knew this to be your case forbear to betake your selves to God and cry to him in the bitterness of your souls O Lord what Rebells what wretches have we been We have sinned against Heaven and before thee and are 〈◊〉 more worthy to be called thy children O how sin hath captivated our understandings and conquered our very sense and made us live like men that were dead as to the Love and service of God and the work of our salvation which we were created and redemned for O Lord have mercy upon these blinded senseless miserable souls Have mercy upon these despisers and abusers of thy mercy O save us or we perish Save us from our sins from Satan from thy curse and wrath Save us or we are undone and lost for ever Save us from the unquenchable fire from the worm that never dieth from the bottomless pit the outer darkness the horrid gulf of endless misery O let the bowels of thy compassion yearn over us O save us for thy Mercy sake Shut not out the cries of miserable sinners Regenerate renew and sanctifie our hearts O make us new creatures O plant thine Image on our souls and incline them towards thee that they may be wholly thine O make us such as thou commandest us to be Away with our sins and sinfull pleasures and sinfull company We have had too much too much of them already Let us now be thine associated with them that Love and fear thee imployed in the works of Holiness and obedience all our dayes Lord we are willing to let go our sins and to be thy servants or if we be not make us willing What say you Sirs if you knew that you were this hour in a state of condemnation could you forbear making haste with such confessions complaints and earnest supplications to God And could you forbear going presently to some faithfull Minister or godly friend and telling him your case and danger and begging his advice and prayers and asking him what a poor sinner must do to be recovered pardoned and saved that is so deep in sin and misery and hath despised Christ and grace so long Could you tell how to sleep quietly many nights more before you had earnestly sought out for help and made this change How could you choose but presently betake your selves to the company and converse and examples of the godly that are within your reach For when ever a man is truly changed his friendship and company is changed if he have opportunity And how could you choose but go and take your leave of your old companions and with tears and sorrow tell them how foolishly and sinfully you have done and what wrong you have done each others souls and intreat them to repent and do so no more or else you will renounce them and fly from their company as from a Pesthouse Can a man forbear thus to fly from Hell if he saw that he is as near it as a condemned Traytor to the Gallows He that will beg for bread if he be hungry and rather 〈◊〉 by shame then famish would beg for grace if he saw and felt how much he needeth it And seeing it is the way to feel it He that will seek for medicines when he is sick and would do almost any thing to escape a temporal death would he not seek out to Christ the remedy of his soul if he knew and felt that otherwise there is no recovery and would he not do much against eternal death Skin for skin and all that a man hath he will give for this life was a truth that the Devil knew and maketh use of in his temptations And will a man then be regardless of his soul that knows he hath an immortal soul and of life eternal that knows his danger of eternal death O Sirs it is not possible but the true knowledge of your state of sin and danger would do very much to save you from it For 〈…〉 a wilfull-chosen state All the Deviâ—◠〈◊〉 Hell cannot bring you to it and 〈◊〉 you in it against your will You 〈◊〉 willing of the sin though unwilling of 〈◊〉 punishment And if you truly knew 〈◊〉 â—unishment and your danger of it you â—â—uld be the more unwilling of the sin for God hath affixed punishment to sin for this end that they that else would love the Serpent may hate it for the sting Wâ—ll you not say He is a beast and not a man that will avoid no danger but what he seeth Foreseeing is to a man what seeing is to a beast If he see it before his eyes a beast will not easily be driven into a Cole-pit or a gulf he will draw back and strive if you go about to kill him And is he a man or some monster that wants a name that will go on to Hell when he seeth it as it were before him and that will continue in a state of sin when he knows he must be damned in Hell for ever if he so continue to the end Indeed sin is the deformity and monstrosity of the soul He is a monster of Blindness that seeth not the folly and peril of such a