doing, notwithstanding all discouragements and afflictions, in which
Thus much by way of motive to move you, Right Honourable, and all you that hear me this day, to hold on in the ways of well-doing, notwithstanding all the afflictions and discouragements that you may meet with in the ways of well-doing.
I shall now lay down a few directions. I shall be brief in them, and so draw towards a close.
1. First, Right Honourable, if you would hold on in the ways of welldoing, notwithstanding all discouragements and afflictions, in which you must expect to have your share as well as others, and haply the greatest, therefore it stands you the more upon to consider of those things that may be of use to bear up your spirits bravely, to carry you through all the trials and troubles you may meet with. To that purpose,
(1.) There are some things that you must carefully decline.
(2.) There are other things that you must carefully practise.
If you will hold on in the ways of well-doing against all oppositions, and notwithstanding all the afflictions and troubles that you may meet with, then,
[1.] First, Take heed of unbelief. There is nothing in the world that doth more damp the heart, that ties the tongue, that binds the hands, that puts fetters on the feet, that puts out the eyes, than unbelief. Unbelief, it blinds the eyes, it ties a man's hands, and causeth a sad and fearful damp to fall upon his heart. It renders the man utterly unfit to walk in the ways of God, especially when there is a lion in the way, and when the storm begins to rise: Heb. 3:13, 'Take heed lest there be found in any one of you an evil heart of unbelief, to depart from the living God.' Unbelief will carry a man to apostasy. It hath been the great reason of many men's apostasy and backsliding from God and his ways, and that trust the nation hath put in
them, that they could not hang on God and trust in God by faith; but unbelief was prevalent, and hath carried them from God and all just ways. Therefore take heed of unbelief.
[2.] Secondly, If you would hold on in the ways of well-doing, notwithstanding all the discouragements you may meet with, take heed of an inordinate love to the things of this life. This made Judas play and Demas play the apostate, and Spira play the apostate. 'Demas hath forsaken us' to embrace this present world. He looked upon the world in its pomp, beauty, and glory; and his heart falls off from God and his ways. I remember it is storied of Henry the Fourth of France asking the Duke of Alva whether he had seen the eclipses; he answered, he had so much business to do on earth, that he had no time to look up to heaven. A man whose heart is engaged to the love of the world, will find so much to do in the world, that, with that wicked duke, he will have no time to look up to heaven for strength, to walk in heavenly and holy ways against opposition. It was a good saying of Augustine, Certe non amant illi Christum qui aliquid plusquam Christum amant, Surely they do not love Christ who love anything more than Christ. If your hearts are pitched more upon the world, and are engaged more to it than to Christ, you will never be able to hold on in the ways of well-doing.
[3.] Thirdly, If you would hold on in the ways of well-doing, take heed of consulting with flesh and blood: take heed of listening and hearkening to carnal reason and carnal counsel; that is that that hath turned many a man out of the ways of God. When Paul was brought in to Christ—Gal. 1:14–16, 'When it pleased God, that separated me from my mother's womb, to call me by his grace,' as to send me to preach the gospel among the heathen, 'immediately I consulted not with flesh and blood.' If he had consulted with flesh and blood, he might have made several objections to have kept him off; 'but I consulted not with flesh and blood:' flesh would have told him
that the work was too high, too hard, too dangerous for him. 'Oh but,' saith he, 'I consulted not with flesh and blood.'
[4.] Lastly, If you would hold on, notwithstanding all discouragements that may befall you, then take heed of judging of the ways of God, and of the ways of well-doing, by the opinion that wicked men have of them. Alas! wicked men are blind, and see not the beauty and loveliness that is in the ways of God. Wicked men are malicious against the ways of God, and ill-will will never suffer them to speak well of them.
But again, If you would walk in the ways of well-doing against all discouragements, then as you must labour carefully to decline all those things, so you must labour to put in practice these things:—
[1.] Frequently and solemnly cast up what you have gained by walking in the ways of God. Frequently and solemnly cast up your accounts, and see what you have gained by walking in the ways of God. Look over that power against corruptions, that strength to withstand temptations, that power to rejoice in afflictions, that you have gained in the ways of God. Look often over that 'peace that passeth understanding,' and that heavenly joy and those blessed consolations that you have gained in the ways of God and in the ways of well-doing. When the mariner and the shopkeeper cast their eye upon their former gains, it encourageth and enableth their spirits to hold on against all the discouragements and troubles they may meet with in their way; and so it will do with you.
[2.] In the second place, Look that you act and walk in the ways of God, and in the ways of well-doing, from internal and spiritual principles. Oh, I beseech you, Right Honourable, and all that hear me this day, as you would hold on in the ways of well-doing, look to your principles, that you move from spiritual and internal principles, from the power of the Spirit and the breathings of the Spirit, from love to God and a holy fear of God; and this will carry you bravely on against all discouragements you shall meet
with. If you act from carnal and fleshly principles, and for carnal ends, as for honour or favour or profit, &c., you will never be constant in the ways of God; but when these ends cannot be answered, you will turn apostates, and turn back from God. Therefore, as you would hold on, look to your principles that they may be sound.
[3.] Then, in the third place, If you would hold on in the ways of welldoing and in the ways of God, notwithstanding all the afflictions and troubles that may befall you, labour to exercise faith. Faith is a singular means to enable us to walk in the ways of God against all the discouragements that may befall us. I shall open it in those two things, that are worthy of your consideration. Faith will carry the soul through all discouragements and difficulties that the soul can meet with in the ways of God. Thus:—
First, By being conversant about soul-greatening objects. Mark, this is one way by which faith enables the soul to hold on against all discouragements, by raising the soul to converse with soul-greatening objects, as God and Christ, and those treasures, pleasures, and sweetnesses that are in the Lord Jesus Christ. So in 2 Cor. 4 the last three verses, 'Our outward man decays, but our inward man is renewed day by day.' How comes this? 'While we look not at things that are seen, but at things which are not seen.' 'While faith is conversant about things which are not seen:' the word [σκοπούντων] signifies to look as a man looks at a mark. While we keep a fixed eye upon future glory—while our faith is conversant upon that crown that fades not, upon those robes that wither not, upon that kingdom that shakes not, 'the inward man is renewed day by day,' and heavy afflictions are made light, and long afflictions are made short. Thus faith enables the soul, and carries it bravely on against all discouragements, by conversing with soulgreatening objects. There is nothing so enables the soul, and so divinely greatens the soul and makes it too large, too wide, and too big for troubles
and afflictions to bring under, than faith's conversing with those high and glorious objects.
Second, Then faith doth this, in the second place, by appropriating all to itself that it lays hands upon. Faith looks on God, and saith with the psalmist, 'This God is my God for ever and ever; and he shall be my guide unto death.' Faith looks on Christ, and saith with Thomas, 'My Lord and my God.' Faith looks on the promises, and saith, 'These precious promises are mine.' It casts an eye upon the crown of righteousness, and saith with Paul, 'Henceforth is laid up for me a crown of righteousness.' It looks upon all treasures, pleasures, and sweetness that is in Christ, and that are by Christ prepared for the soul, and saith faith, 'Those treasures are mine, those pleasures are mine, and all that sweetness that is in him is mine.' Thus faith carries on the soul against all discouragements that the soul can meet with.
Third, Then again, in the next place, If you would hold on in the ways of well-doing, labour to increase and abound in love. Oh let your love to God and love to his ways be augmented and increased! Oh look that love do its part, and then the soul will hold on! Cant. 8:6, 7, 'Love is stronger than death: many waters cannot quench it, nor the floods drown it.' If a man would give all the substance of his house for love it would be contemned. בוז יבוזו, boz jabuzu, contemning it would be contemned, loathing it would be loathed, as the original hath it.
Now I shall shew you how love will enable the soul to hold out in the ways of God, and in the ways of well-doing, against all discouragements: and that it will do thus,
[1.] First, By egging all other graces on to act and operate. Love is a very active grace. It is the great wheel in the soul that sets all other graces on work. Love is like to the virtuous woman, Prov. 9:3, that sets all her maidens at work. Where love is strong in the soul, there no grace shall be idle in the soul. There love will call upon faith, Faith, do you lay hold on
that God and on that crown that is set before you; and, Patience, do you wait on God, &c. It calls on all, and sets all on work. And now the more grace is acted, the more its strength is increased; and the more its strength is increased, the more the soul is enabled to walk in the ways of God, against all discouragements that doth or can befall the soul. And,
[2.] Secondly, Love will enable you to hold on in the ways of God against all discouragements, by rendering all the ways of God sweet and pleasant to the soul. Love renders those ways sweet, that men that have no love to Christ look on as bitter ways. Every way is sweet and pleasant, saith love: his yoke is easy and his way is pleasant. As it is in Prov. 3:17, 'Her ways are ways of pleasantness, and all her paths are peace:' in the abstract Love saith, This way is a precious way, and the other way of God, oh! it is a heavenly way: I find much sweetness in it, saith Love; and thus it encourageth the soul to hold on in the ways of well-doing. For the more sweet and lovely the ways of God are presented to the soul, the more the soul is raised and encouraged to hold on in those ways of God, notwithstanding any affliction and trouble that the soul meets withal. I remember I have read a story of a Dutch schoolmaster, who, when he was asked whether he loved not his wife and children, thus answered: Were all the world a lump of gold, and in my hand to dispose of, I would lay it down at my enemy's feet, that with freedom and liberty I might live and walk in the ways of God, they are so lovely to my soul.
[3.] And then, thirdly, Love, it will enable the soul to hold on in the ways of well-doing against all discouragements, by making a blessed interpretation and a heavenly construction of the afflictions, sorrows, and discouragements that an upright heart can meet with in the ways of God. All the afflictions and discouragements that upright hearts meets with, love will thus interpret and expound: Oh! saith the upright heart, all those afflictions are but means that God will use to rub off my dross and filth, to convey more of himself: they are all my friends, and shall work for
my good, saith Love. All those cursings God will turn to blessings, saith Love. All these afflictions that befall me are but out of some noble design that God hath to reveal more of himself and of his glory to me. It is but that he may empty me more of myself and of the creature, that so he may communicate more of his own sweetness and fulness to my soul, saith Love. I know, though for the present it be bitter, yet, saith Love, it will be sweet in the end; I know the way to the crown by the cross, saith Love, and I know all those afflictions shall lead me to more heavenly enjoyments of God. This construction David made concerning Shimei's cursing of him, 2 Sam. 16:12: when Shimei cursed him, David expounds it sweetly: ver. 12: 'The Lord,' saith he, 'will look on mine affliction, and requite good for his cursing this day.' This interpretation carries David along on his way, notwithstanding Shunei's cursing of him. Oh! the Lord will turn the curse into a blessing, saith Love; and this carries him on bravely. So in that standing Shimei's 'Love thinketh no evil.' It will make a sweet interpretation a blessing, the afflictions that befalls the soul; and the more sweet and 1 Cor. 13:5, interpretation Love makes of afflictions that befall the soul on of all ways of God, the more the soul is raised and encouraged. Wevenly saith the soul, if it be so, I will go on though the lions roar, &c. That is another means; if you will hold on in the ways of well-do ell! then look that Love do its part: let Love be operative and working &c. your souls.
[4.] Lastly, I have but one thing more that I will press as to thins, and so draw towards a close, and that is this, Look frequently and solemnly upon that 'cloud of witnesses' that have gone before you. It is the apostle's own argument, Heb. 12:1, 2,—he brings down all those instances in the 11th chapter, and sets them before their eyes, and encourageth them from that very consideration—'To run the all race that was set before them with patience, looking to Jesus, the author and finisher of our faith; who, for the joy that was set be fix he him, endured the cross, and despised the shame, and is set down at the right hand of God.' Oh, look upon those glorious worthies go fore held on in the ways of well-doing. Look upon
Nehemiah, that held on bravely, and David, who though princes scorned him and persecuted him, yet he held on in the ways of well-doing. So Paul and Jeremiah, &c., notwithstanding all their tossings, afflictions, are is sufferings, yet held on in the ways of well-doing. Oh, why shoul and you degenerate basely from those examples that are your crown and glory to follow? So much by way of direction, as to enable you to hold on in the ways of well-doing against all discouragements that may befall you.
Now, Right Honourable, give me only leave to premise a few things to your considerations, desiring that those considerations may be your daily meditations; and so I shall close at this time.
[1.] The first thing I desire to present to your Honourable considerations is this, The doing of great things is most worthy of great men. Great men should do great things, and account themselves little. Oh, Right Honourable, that by your means 'the angel with the everlasting gospel in his hand might fly through our heavens,' Rev. 14:6; especially that he might fly through those dark corners of the kingdom where you will have thousands that sit in darkness, and in the region and shadow of death, that scarce know whether there be a Holy Ghost or no! O Right Honourable, God is now about a glorious design to exalt his Son, and the children unborn shall rise and call you blessed if you will be instrumental to further this design; and it were better that you had never been born, than that you should be instrumental to hinder those poor souls from enjoying the means of grace, that cry out, 'Bread, bread for our souls,' that say, 'Look upon us, and see if there be any sorrow like our souls' sorrow; if any darkness be like that darkness that is upon us; if any grievance be like that that is in us.' O Right Honourable, the doing of great things is most worthy of great men. The Lord stir up your hearts that you may further that glorious work; and the Lord direct you that you may pitch on some way or other whereby those that sit in darkness, and in the shadow of death, may be enlightened, and Christ revealed, and his kingdom exalted in this kingdom! Oh, if you do not
labour to keep by the word that you have war by the sword, how long will it be before the sword be sheathed!
[2.] A second consideration that I premise for your honours' meditation is this, That the saints are very dear and precious to the Lord Jesus Christ, and they that shelter them he will shelter. They are his jewels, Mal. 3:17. The word there rendered jewels, סגלה, segulla, signifies such particular treasures that he loves and lays up for himself, and for special use. They are 'the apple of his eye,' Zech. 2:8; their service is precious to him, Prov. 15:8; their voice is precious, Cant. 2:14, 'Let me hear thy voice, for thy voice is sweet, and thy countenance is lovely;' their tears are precious, Ps. 56:8, 'He puts them in his bottle;' and their names are precious, for he 'writes them in his book,' Luke 10:20; their very thoughts are precious, Mal. 3:16; and their blood is precious, Ps. 116:15, 'Right dear and precious in the sight of the Lord is the death of his saints,' and they that shelter them God will shelter. Ebed-melech sheltered Jeremiah in the day of the king's wrath, and God sheltered him in the day of God's wrath; Rahab sheltered the spies, and the Lord sheltered Rahab; Obadiah sheltered the prophets, and the Lord sheltered him. Right Honourable, God hath made you in some blessed measure instrumental to shelter his people; and certainly that hath been one great reason that God hath sheltered you, notwithstanding all the designs, plots, and treacheries of men to destroy you. You have sheltered the saints, and God hath sheltered you. They are always precious to him, and they should be always precious to you.
[3.] A third consideration for every day's meditation is, That it is very destructive and dangerous for the powers of this world to engage against the saints of God. Right Honourable, I abhor pleading for any particular interests; I plead for all saints which Jesus Christ hath stamped his image upon, that he hath taken into union and communion with himself; I plead for them all; for your Honours, and thousands more do know, that those men that go under different names, yet for abilities and holiness they
are as precious as any that breathes: for those I plead. And I say it hath been an old design of the devil to dash the powers of this world in pieces, by engaging them against the saints and servants of Christ. Little did Pharaoh know that the devil was in that design when he pursued Israel, 'I will rise and pursue and overtake, my lust shall be satisfied;' but this was Pharaoh's destruction. His engaging against Israel was his overthrow. Haman engaged against the Jews, but this engagement against them was Haman's destruction, as you know.
Those princes (Dan. 6) that engaged against Daniel, and found nothing against him but in the matter of his God, you know their very engagement against him was their destruction. It is dangerous and destructive to the powers of this world for them to engage against the saints of God. I will only point at two or three scriptures: Isa. 8:8–10, 'Associate yourselves together, O ye people, and ye shall be broken in pieces.' Rognu, רעו, from roang, it signifies 'to be broken in pieces, as an army is shattered and broken in pieces with fear.'
The word 'broken' in your English Books is twice more repeated, 'You shall be broken in pieces, you shall be broken in pieces;' but in the Hebrew it is three times more repeated, Vahottu, vahottu, vahottu, 'Ye shall be thrown down, ye shall be thrown down, ye shall be thrown down;' or 'Ye shall be confounded, ye shall be confounded, ye shall be confounded,'—Why? 'For God is with us,' ver. 10. So in Zech. 12:2, 3, 'Jerusalem shall be a cup of trembling;' or 'a cup of poison to all the nations round about; and though all the people of the earth should gather together against her, they shall be dashed in pieces:' Isa. 54:17, 'No weapon that is formed against thee shall prosper; and every tongue that riseth in judgment against thee shalt thou condemn. This is the heritage of the servants of the Lord; and their righteousness is of me, saith the Lord.'
[4.] Again, Right Honourable, a fourth consideration for your daily meditation is this, That the power of godliness infinitely transcends and excels all forms of godliness. Alas! what is the shadow to the substance? what is the shell to the kernel? what is the box to the jewel that is in it? No more are forms of godliness to the power of godliness. What is darkness to light? what are counters to gold? what is earth to heaven? No more are forms of godliness to the power of godliness; which doth bespeak you to cherish, nourish, and countenance the power of godliness, and not so to advance forms of godliness as to throw down the power and the glory of holiness.
Right Honourable, it is the power of godliness that is the honour of a nation, it is the power of godliness that is the beauty of a nation, it is the power of godliness that is the safety of a nation. Right Honourable, as you would have joy in life, and peace in death, and boldness before Christ's judgmentseat, oh look to this, that you advance the power of godliness, that you countenance the power of godliness, that you cherish and nourish the power of godliness. Take heed, Right Honourable, of stamping jus divinum on anything that Christ hath not in capital letters stamped jus divinum upon. Oh take heed of giving a two-edged sword into the hands of any that are hot for forms of godliness, and that love to lord it over the faith and consciences of the saints, lest they, like the giant, cut off all that are higher than themselves in spiritual enjoyments of God, and stretch out all that are shorter than themselves in forms of godliness. I am apt to think that if such men were more careful and skilful in using the sword of the Spirit, they would not be so hot for a temporal sword, neither would they be so angry for the want of it, as they are. A spiritual sword is most suitable to spiritual men, and most suitable to all that spiritual work that God requires of them.
Right Honourable, God is most exalted, Christ is most honoured, the Spirit is most rejoiced, the mouths of the wicked are most stopped, and the saints are most gladded by the power of godliness, by countenancing, advancing,
and cherishing of that. Therefore, as you would have the Lord exalted and lifted up, and made famous and glorious, oh let the power of godliness be countenanced and cherished throughout the kingdom!
The way of instructing the people of the nation, I leave it with you whom it most concerns, desiring the Lord to direct you into such ways as may be most for the honour of his name, and for the happiness and comfort of the land we live in. That is another consideration.
[5.] One thing more, beloved, and so I shall draw to a close. In the next place, consider this, God hath, and God will save his people and ruin their enemies, by very weak, unlikely, and contemptible means, and by very hidden and mysterious ways. He hath done it: witness his leading of Israel by the hand through the Red Sea, and overthrowing their enemies in a mysterious way. Witness his destroying of that mighty army of the Midianites—which were as grasshoppers, and for multitude without number —by Gideon's three hundred that lapped water like a dog. The story you have in Judges 6 and 7, compared. Witness his delivering his people and ruining their grand enemy, Haman, by Esther's attempting that which was directly against the law of the land, Esth. 4:10, 16. Haman had plotted the ruin of the Jews; all was agreed on; the writings were signed; there was but a step between death and the Jews. Esther adventures and throws herself upon God's providence, and comes to the court, directly cross to the law of the land, to the letter of the law; and by this untrodden way, which one would have thought might have enraged the king to have cut her and her people off, yet, by this untrodden way, God delivered his poor people. And whether he hath not done the same for his people who were sold to slavery, by poor, despised instruments, in our own land, I leave your Honours to judge. I will give you but only two or three texts: Isa. 41:14–16, 'Fear not, thou worm Jacob, and ye men of Israel.' 'Fear not, thou worm Jacob.' The original, tolagnath, signifies a little worm that springs out of a grave or kernel. 'And ye men of Israel:' methe, 'ye dead men of Israel.' What
follows? 'Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat them small, and shalt make the hills as chaff. Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the Lord, and shalt glory in the Holy One of Israel.'
Mountains are high, you know, and mountains are mighty, and mountains are strong; and so are the powers of the world; and yet little worms and dead men shall thresh these mountains, they shall overthrow and bring under even the powers that are high and strong and mighty against Jesus Christ and his ways, as we see this day. He will save his people, and destroy his enemies, though they be mighty and powerful, and in very untrodden and mysterious ways, by little worms, by dead men. So likewise Dan. 2:33, 34, compared with vers. 44, 45, 'Thou sawest till that a stone was cut out without hands, which smote the image upon his feet, which were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.' Compare those verses with the 44th and 45th verses, 'And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed: and that kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.' All the kingdoms that are against the kingdom of Christ shall be broken in pieces by this little kingdom. And so likewise in Micah 4, the three last verses, 'Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion. But they know not the thoughts of the Lord, neither understand they his counsel: for he shall gather them as the sheaves into the floor. Arise and thresh, O daughter of Zion; for I will make thine horn iron, and I will make thy hoofs brass; and thou shalt beat in pieces many people'—or rather, as the Hebrew hath it, 'thou shalt stamp to powder
multitudes of peoples or nations,'—'and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth.' Many nations are gathered together against thee, that say, Let her be defiled, let her be polluted and profaned, and let our eyes look upon Zion. Oh, but they know not the thoughts of the Lord, what a design God is about, and what a project he hath in hand to advance his name, and to deliver his people and ruin their enemies, and that by the most unlikely and contemptible means that can be!
Therefore, let not men wonder at such and such strange providences as sometimes fall out, but rather consider that God hath, and he will save his people, and ruin their enemies, by very dark and mysterious ways, and by contemptible and unlikely means; and this he will do that no flesh may boast, and that his people may live a life of faith, and that their enemies may be the more dreadfully ashamed and confounded; and mainly that his own name may be alone exalted and magnified.
[6.] Lastly, Right Honourable, it is the earnest desires of the people of God generally, that your hands may further be strengthened, and that your souls may be lifted up in the ways of the Lord, that justice and righteousness may run down now at the last among us as mighty streams. Now, as to this, give me only leave to premise these two cautions, and so I shall have done:—
First, Right Honourable, do justice, but do it with much pity and mercy. Oh! weep over those wounds that the sword of justice makes; mourn over those bones that the sword of justice breaks; lament over those members that the sword of justice cuts off. Look, as justice and mercy meet in God, and kiss in God, and act harmoniously in God; so let justice and mercy meet, and kiss, and act harmoniously in you.
Secondly, Right Honourable, look to this, that you do justice from principles of uprightness, and from the love of justice and righteousness. Otherwise, remember this, that God may revenge that blood that may be
shed upon you, if you do not justice out of a love of righteousness, and from principles of uprightness. It is very considerable in Hosea 1:4, 5, 'And the Lord said unto him, Call his name Jezreel; for yet a little while and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel.' Right Honourable, consider this, that which Jehu did, God himself bears witness to it: 2 Kings 10:30, 'And the Lord said unto Jehu, Because thou hast done well in executing that which is right in mine eyes, and hast done to the house of Ahab according to all that was in my heart, thy children to the fourth generation shall sit on the throne of Israel.' Observe, Right Honourable, Jehu, for the matter of justice, did that which was right in the sight of the Lord. God here approves of it; but Jehu did not do justice from a love of justice, and a principle of uprightness. The matter was good, but his principles were bad. Therefore God tells him that he will avenge the blood of Jezreel upon the house of Jehu. The Lord make your Honours wise to consider of these things!
What I have here delivered, Right Honourable, hath been in the discharge of my conscience, that I may give up my account at last with joy, and not with grief; and so I shall conclude with that saying of Augustine, 'Not every one that spareth us is a friend, nor every one that striketh us is an enemy.'
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MONERGISM BOOKS
God's Delight in the Progress of the Upright by Thomas Brooks, Copyright © 2020
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