CHAP. 67. Use 17. Being of Reprehension to six sorts of People.
life. And thus much I thought to speak to those poor people that were both sinful, miserable, and afflicted.
CHAP. LXVII.
Use 17 Being of Reprehension to six sorts of people.
First, It reprehends those that are more afraid of affliction than sin.
Secondly, It reprehends those that are careful to keep themselves from sin, but it's merely for fear of affliction. For 1 This may be without change of Nature. 2 Thy obedience is forced. 3 Thou art not released from thy self. 4 Thou art not like to hold out. Also two
Answers to an Objection of those that think they avoid sin for fear of Hell: 1. Thy Sensitive part may be most stirred by fear; but yet thy rational part may be most carried against sin as sin. 2. Those that avoid sin merely for fear, never come to love the Command that forbid the sin. 3 They are willingly ignorant of many sins. 4. Those that avoid sin, and not out of fear; even when they fear, God will destroy them; then they desire God may be glorified. 5. Those that avoid sin out of fear, do not see the excellency of Godliness, so as to be enamored with it. Thirdly, It reprehends those that will sin to avoid affliction. Fourthly, It rebukes such, as when they are under affliction, they be more sensible of affliction than of sin. Also there is five Discoveries whether mens affliction or sin trouble them.
Fifthly, It reprehends those that get out of affliction by sinful courses, and yet think they do well. Sixthly, It reprehends those that after deliverance from affliction, can bless themselves in their sins.
Use XVII. Come we now to the last thing. The last Use is this (I will but shew what might have been said, and so wind up all) There are six sorts of People, that from this Point are reprehended. You shall
see all Naturally follow from the Point in hand, that there is greater Evil in sin than in affliction.
First, Such kind of people as be more afraid of affliction than of sin.
There be many people very shy of affliction and solicitous to prevent affliction, but not to prevent sin. Many reason thus, I had need be a good Husband, and lay up somewhat, I know not what I may meet withal before I die, I may want before I die: many are penurious and covetous, and will not enlarge themselves to good uses when God calls, because they be afraid they and their Children may want before they die; who knows what we may meet withal? and thus they are careful to prevent affliction.
But for sin, they do not lay up to prevent that; whereas we should be very solicitous, least we should be drawn into temptation, and therefore we are taught to pray, Lead us not into temptation, as well as, Forgive us our trespasses: True, God keeps me from such and such sins, but what if God should leave me to temptation? what a wretched creature should I be if ever this corrupt heart of mine should prevail against me? as I have cause to fear, I find such wickedness boiling and bubbling up, and such proneness to such and such sin; if the Lord be not infinitely merciful to me I shall break out to the dishonor of his Name, scandal of Religion, and wounding of my conscience; and this God knows causes the most solicitous care that I ever had, least my heart should break out against God, to the scandal of that holy Profession I have taken upon me.
Oh is it thus with you? Oh this were a happy thing indeed As when men hear of one that is broke, they will inquire what is the reason; he had such an Estate, what is the reason he broke? One
(may be) said, he trusted Servants too much, and that caused him to break; Oh this will cause him to look so to it, that he will never trust his Servants too much.
Another (may be) said, because he lived above his means; and this makes him that he will not live above his means: And another, He will have his country house, and his servants riot at home when he is abroad: and another, He trusted too much, and such like reasons.
Now we will be wise to take heed of that which brings others to afflictions. So it should be with us when we see any fall into sin;
Professors that made a shew of Religion, and afterwards fall foully, inquire now, what is the matter this man broke? he broke his conscience, what is the matter? one that had such admirable gifts, and made such a Profession; Oh may be all the time he had a proud heart; therefore I will keep my heart humble: Oh he had Excellent
Gifts, and enlargements in Prayer; but he had a slight vain Spirit; Oh let me take heed of this root of bitterness in my Soul: He is broke now, but what is the matter? Oh he began to be sluggish and cold in closet work, and such duties in his family; Oh let me take heed, and keep up communion with God in secret in my Closet, and in my Family: He broke indeed, but how? Oh some secret sin he kept in his bosom, there was some secret sin he let his heart hanker after, and now God has left him to it; now by God's grace I will look to my self, I will by the grace of God take heed of secret sins.
Thus Brethren, if we were sensible of the evil of sin, we would be thus careful to prevent the evil of sin, as well as the evil of affliction.
And so many, for their Children, Oh they will be providing for their Children, that they may live like men, and have somewhat to take to: but if you were apprehensive of the evil of sin, you would provide for their Souls as well as their Bodies; and therefore, Oh let me put him in a good Family, and there he may learn to prevent sin.
This is the First, To reprove those that labor to prevent affliction, but not sin.
Secondly, It serves to reprove those that be careful to keep themselves from sin, but 'tis merely for fear of affliction, only upon
that ground: as if there were not evil enough in sin it self, but all the evil were in affliction. Certainly these men and women understand not this, That there is more evil in sin, than in affliction; if thou didest understand, and wert sensible of this Point I have treated upon, thou wouldest find arguments enough from sin it self to keep thee from sin, though no affliction should follow.
Thou abstainest from sin, what is the reason? not because of any great evil thou seest in sin, but because of affliction; thy conscience tells thee it will bring thee to trouble, and into affliction, and this keeps away sin: 'Tis true, it is good for men and women to avoid sin upon any terms, and this is one motive God propounds to avoid sin by, but this is not all or the chief motive; because of affliction, and trouble, conscience tells thee, God will be even with thee, and the wrath of God pursues thee: very few come so far, to have such apprehensions of the evil consequences of sin, and to avoid sin upon them grounds: But you should labor, not only to avoid sin from the evil consequences of sin, but for the evil of sin it self; for if thou avoid sin only from the evil consequences of sin: Know,
1 This may be without change of Nature; a man or a woman may be in such an estate, as they may not dare to commit some sin out of fear of trouble that may follow, and yet not his Nature changed: as a Wolf chained up, may be the same that he was before he was chained up; his nature is not changed.
2 If merely for fear of trouble thou forbearest sin; then know, thy service and obedience is forced service and obedience, and so not accepted when merely forced.
3 If thou avoid sin merely for fear of affliction, then thou art not yet released off from thy self, not quite taken off from thy self.
4 If thou avoid sin merely to prevent affliction, then thou art not like to hold out; that is a principle in Nature, nothing is perpetual that is violent; and this is violent, to avoid sin merely for fear of
affliction: such men and women will not hold out, if there be no other principle than this, they will fall off at last, they will abate at last, and so they will come to fall off.
But you will say, Oh Lord, this is my condition; I am afraid.
There are I suppose many in this Congregation may, and do apply these things, and it strikes to their hearts to think, Lord, then I am afraid I have no grace at all; for it is true, I have avoided sin, and have not gone on in the same sins others have done; but for my own part, for ought I know, merely out of fear of Hell and affliction, and trouble that will follow, rather than from any other evil in sin: What is there no grace in me that avoid sin for fear of affliction?
For the helping of them that apply it otherwise than it should be, to conclude there is no grace at all. Therefore,
1 Know, That though the Sensitive part may not be so much stirred from the beholding the evil of sin, as of affliction, yet the Rational part may more work against sin as sin, than from affliction that follows. How will this follow (will you say) that the Rational part is not ordered by the Sensitive? Thus: If I put my finger in the fire, there will be more pain to sense, than if I endured that which is a hundred times worse: as, suppose a Prince should lose his kingdom, that is a greater evil than to have his finger a little burnt; yet there would be more to sense for the instant, than can be in the other:
But if he come to the Rational part, to choose which he will take, he will rather take that which is most painful for the present. So the troubled soul, though to sense it find more from the fear of evil; but if it were put to its choice, he will choose any affliction rather than sin; so that the Rational part fears its sin more than its affliction:
For if it were thus, that it might have its choice, that it might commit such a sin without any affliction, or such an affliction without sin; which will you take? Certainly that soul in the rational part, will choose the affliction without sin, rather than the sin without the affliction.
But yet I have here more to say to such, to satisfy the consciences of those that are troubled, and that say they be afraid that they avoid sin from fear of affliction: To see if there may not yet be grace.
2 Know therefore, That man or woman that avoids sin merely from fear of affliction, though he avoids the sin, he never comes to love the command that forbids that sin; but is weary of God's Command:
But now a soul that does not only avoid sin through fear, but withal has a love to that command that binds his Spirit also: if thou find it thus, that thou hast a love to that command that forbids that sin that thou doest avoid; certainly thou doest not avoid it merely from fear of affliction.
Those that avoid sin merely from fear of affliction, they do not commit sin because they dare not; but in the mean time would be glad if there were no command against it. As it was the Speech of one that cried out, Oh that God had never made the seventh commandment: He had an enlightened conscience, but a filthy heart; but conscience now stood in his way, he hates therefore the Command that forbid that sin; Oh that that Command had never been made, said he. So those that merely refrain sin from fear of trouble and Hell, though they keep from the sin, yet they never love the Command that forbids sin: But if thy heartclose with the Command, and said it is good, holy, and righteous, and blessed be
God for this holy Law; peace be to thy soul: it is not thy case to avoid sin for fear of affliction, but for sin it self.
3 To satisfy those consciences: Those that avoid sin merely from fear of affliction, they are willingly ignorant of many sins; they do willingly turn their eyes from the Law of God that forbids sin: True, they dare not go on in the commission of those sins directly against conscience, conscience will not suffer them: now because they have a mind to sin, they wink with their eyes, and be loth to be convinced that it is a sin, because that they have a heart delighting to close with the sin: there is a great deal of deceit this way.
But now when a mans or a woman's conscience tells them this; It is the desire of my soul to know any sin, and if I find there be a sin that I am ignorant of in the way I walk, I could spend night and day till I come to know it; and when I have found it out, I hope my Soul should come to rejoice that God has revealed that to be sin, that before I knew not to be sin. But now one that avoids sin for fear of affliction, if he know it not, he can go on quietly, and therefore is willing to go on in that ignorance, and therefore is loth to take pains to know a sin to be sin; if he have any fear of, or suspicion that such a gainful way, or pleasant way be sin, if he fear it, said he, give me time to examine whether it be sin or no, & he is willing to pass over examination, that so he may go on & enjoy his lust without fear.
But now where the heart is right, if there come to be suspicion that such a way is sinful, though I have got never so much by it, yet it must be left off; I must, if this be sin, come to live lower than I have done; yea, my conscience tells me, if this be found to be sin, I must come down; yet my heart tells me, I would with all my heart know it, and ask counsel of them that know the mind of God, and beg of God that he would discover to me whether this be a sin or no. But now those that avoid sin for fear, they when they ask counsel, will be sure to ask their advice (whether such a sin be a sin or no) that be of their mind.
4 Those men that are willing to avoid sin, not out of fear, but because of the evil of sin it self, they shall find this disposition in their souls; At such a time as they be even afraid God will destroy them for sin, they even then desire God may be glorified; though I perish, let God be glorified. But those that avoid sin out of fear, when they apprehend there is no hope, they be ready to fly in God's face: nay, if I must be damned, I will be damned for somewhat; if I must perish, I will perish for somewhat: But that soul that fears sin for the evil of it, it said, well, though I perish, and am damned, yet let God be glorified, though I perish: Certainly thou avoidest not sin merely out of fear.
5 Again, Those that avoid sin out of fear, they do not see the beauty and excellency of godliness in others, so as to be enamored with it.
Some avoid sin out of dislike and hatred of sin; and doest thou see a beauty in these, and doest thou say, Oh that I were in such a condition. Those that can see the excellency of grace in others, and prize and love it in others; certainly there is some Seed of that grace in their souls. So now, they that have no grace, envy others that have grace: but they that have grace rejoice in those that they see have any grace. This is the second Particular, rebuking those that avoid sin merely out of fear of affliction, together with satisfaction to that case of conscience, because I know it lies heavy upon men and women's Souls Thirdly, The Consideration of this Point, does rebuke such as are so shy of affliction as that they will fall into sin to prevent affliction.
Certainly this is a foolish choice, for any to be so afraid of affliction, as to prevent affliction, rather venture upon sin. As if a man should see a Craggy way, and he will rather turn into a puddlely way, one all mire and dirt, than endure one hard and craggy: Thou seest the ways of God hard and craggy, and thou turnest into the puddlely and dirty ways of sin to avoid that hard craggy way: well, if God have a love to thee, he will bring thee back again, and thou must go that way that thou wilt not now.
Augustine has this expression in his Confessions, said he, when God first convinced me, I was convinced of the rightness of God's way, but I saw the trouble in it, and I cried out, it pleaseth not me well to go in such troublesome ways.
So many men and women, be convinced of God's ways, but they shall suffer such trouble in them, and they must go through such traits; and to prevent this, they will choose sin. Certainly Brethren, it was not long, since there was a time, that those that made conscience of sin, were subject to many troubles, and suffered much; when (we know) if a man departed from evil, it was enough to make him a prey: I beseech you, see if you did not (to prevent
some suffering) commit some sin: Some of you when brought to be sworn Vassals to those Courts, that never were by God's Institution; had you not some remorse in conscience? (I mean the ChurchWardens, as they styled them) and when you were put to such
Oaths, had you never inward regret in your consciences? but yet you must be excommunicated if you did not take the Oath; and if you did, then you bound yourselves, not only to be their Vassals (which were not of God) but besides, you bound yourselves to be
Persecutors of the Saints by it: for certainly, the fulfilling of all their Cannons, it was merely persecution, and yet you were their sworn
Vassals; and yet because you were afraid of trouble, you ventured and made bold with your conscience.
Oh look back to these things. If you will say, now Ministers speak against such things; you should have done so two or three years ago.
For my own part, I did then, two, three, four, or five years ago, and was of the same mind I am now; and through the strength of Christ and God's mercy to me, I ventured somewhat, and therefore I may the more freely and boldly speak now; not because it was merely to keep from danger that I have spoke no more, for I did speak it heretofore. But now look back what regret of conscience you had; and yet merely for fear of affliction, thou pasedst through that regret of conscience: It were just with God to make affliction more sore and heavy; and those that will avoid the affliction by sin, God may justly bring back that affliction: But this would be a large
Argument, to speak to those that will not venture upon suffering, but run upon sin.
Fourthly, This rebukes such, that when they be under affliction, yet they be a great deal more sensible of affliction than of sin. This is against the Point, that said there is more evil in sin than in affliction; and yet when you be under affliction, you be more sensible of the evil of affliction than of sin. There be divers sorts of these, and divers things to be said to these.
1 As some profane wicked men that commit horrible wickedness, that it is a wonder their conscience flies not in their faces, and tears not their hearts out of their bosom, for the woeful guilt upon them; and yet they are never stirred: But when God's hand is upon them, in some grievous sickness, they cry out for pain, but not one whit sensible of sin, that never comes in their minds; but their pains and disease: and when their friends come, they complain of grievous nights, and what heat they be in with their fever, and how they burn, and have been tormented, but not a word of sin; all their guilt, the Sabbath breaking, oaths, company keeping, opposition of goodness, this lies not upon their conscience at all: Oh! these be wretched creatures, besotted, guilty, hard hearted, left of God to the day of His Righteous Judgement.
2 Others, when they be under God's hand, they lie fretting, and vexing, and murmuring, and repining: As Solomon said, Prov. 19. 3.
Man perverts his way, and his heart frets against God: First perverts his way, and yet when God's hand is upon them, fret against God's way; thou shouldst fret against thine own heart for sin; but thou fretest against God for affliction.
3 A Third sort, and these principally I intend, and they be such that when they be in affliction, will complain much of sin, and seem to put all the trouble upon sin; but in truth their trouble is more for affliction than sin. Now I would find out these (it will require time)
I suppose I might cull out a great many that it may be make a great complaint of sin, and yet the truth is, that which lies at the heart and pincheth there, is affliction rather than sin.
How do you know this? If a man come and complain, Oh this wretched heart of mine, and pray help me against it; how can you tell it is for affliction and not for sin? Perhaps they have had great loss by Sea; brought their names into disgrace, lost such a friend, are pinched with poverty; and then come and lay all upon sin: whereas it is the affliction that lies in the heart, this pincheth them most. Many men and women, account it a kind of shame to
complain of affliction, this they think a disgrace, and therefore that they might not have the disgrace of complaining of affliction, they turn all upon sin; and tis sin troubles them. Now I would find them out thus.
1 You shall find many that come and complain of sin: who do they complain to? to strangers, that know little of them and their condition, rather than to others that are acquainted with al their ways, and their whole-courses, though able to help them: for there is a great deal of Suspicion in that; for certainly if your heart be right, you will make complaint to those that know most of your ways and courses; but those that be strangers, you can go and complain to in some general way; and perhaps to some that may be some way able to help and relieve you in affliction; but will not complain to those that may help you against sin, if they be not able to help otherwise.
2 Another is this, Those that make complaint of sin (and indeed not true) it is affliction, not sin; you may know it by this, Though they complain of sin, it is in general terms, Oh! they be vile sinful creatures, but never come to rip up the secrets of their hearts to those that they complain unto: But now any secret sins that might cause shame, they be kept in, and never opened. But that is their general complaint, That they be vile sinful creatures; whereas if it were sin that lay upon thy heart, thou wouldest come and open all thy secret sins to those that are faithful and willing and able to help thee, if thou judgest them faithful, if thou dost not judge them so, why complainest thou, to them? if thou thinkest they be, thou wilt be willing to open all thy sins to them. But if thou art all upon general terms, it is a dangerous sign, it is affliction, and not sin.
3 Again, Many complain to others, but very little between God and their own Souls in secret; their complaints be more large, when they come to them than when they are between God and their own souls in their closets: now if it be for thy sin thou complainest, then though thou dost complain to them that through God's blessing
may help, yet thy chief complaint will be to God at the throne of grace, and there thou wilt pour forth thy soul in the bitterness of thy heart. Many come to the Minister and complain That they be wretched sinners, but scarce go to God in secret: or content themselves with some Prayers, just as they are in the Book, or the like, but never pour forth their souls in secret for sin. This is another Note that it is rather for affliction, than for sin.
4 Another Note is this, If it be for affliction more than for sin, any one that has grief upon them, according to that grief that is upon them, they be ready to aggravate that grief: As thus, suppose a man or a woman troubled for the death of their Father, or Husband, or Wife, Oh such a ones dear friend is dead, father dead, or husband, or wife is dead; well, they be mightily troubled and perplexed for this:
Now if any come and speak any thing to aggravate their sorrow, they close with it presently; as thus, You complain of sorrow for your father; I he was a loving father, and they presently close with it, and this aggravates their sorrow; and so you have lost your husband;
Oh! never woman lost so precious a husband as I! so that which is spoken to aggravate that which lies upon the spirits of men and women they be ready to close withal.
So now, if you would know what lies upon your spirits, when men and women be troubled, for trial, what they be troubled for, here is the art of a Minister, or a Christian to find out what lies upon the spirits of men or women; some say sin; well, but it may be its not that; how shall we find it out? Thus, Whatsoever lies upon the heart that troubles them, they will be very willing to acknowledge any thing said to aggravate it that lies upon their Spirits most. If any come and tell them of the Evil of sin, and aggravate it, and say, This is an evil condition, and you must be humbled for it, and thoroughly apply the Word of God to them, to shew how deeply they are to be humbled, and lay sin before them in its right colours: if sin trouble them, they join with it, and say, It is evil indeed, the Lord humble me, and shew me more of this Evil of sin, and they like that Word of God that lays home the Evil of sin most.
But if it be not sin that they are troubled for, by these speakings against sin their hearts be hardened, and their hearts rise against the aggravation of sin; but if it be affliction, come and pity and condole them, and say, Alas! you have such sorrows, and troubles, and Oh! poor creatures it is pity but some others should help you; I, they take this, and this aggravates their sorrow.
'Tis observable in David when he fled from Absalom, how ready he was to entertain any thing that might aggravate his sorrow. When
Ziba came and accused Mephibosheth, though it were very unlikely, he presently embraceth it. So when a man is under affliction, he will readily hear, and embrace what may aggravate it, and a man under trouble for sin, will readily embrace that which will aggravate his sin; this is an excellent Note to come to know where the burden pincheth, whether it be sin, or affliction.
5 The last Note to try whether sin or affliction trouble thee, is this, There is according to the trouble of the heart for sin, a favoring of Spirit to the contrary good: thy heart will in some measure have a love to, and a favor and relish of that spiritual grace contrary to that sin of thine that thou complainest of. But now you have many that complain of sin, they say, but yet their hearts be still as unsavory, and they do no more relish spiritual and heavenly things, contrary to that sin that they complain of, than ever they did before.
Therefore the burden and weight lies not upon sin, but affliction.
Take heed, examine thine own heart, there is much deceitfulness in the spirits of men and women. Thou takest the name of God in vain, when thou comest and complainest of sin, and the truth is, thine affliction is upon thee, and if thine affliction were gone, thou wert well enough: perhaps thou art crossed in thy family, if that were taken away thou wert well enough for all sin. Therefore be sure thou beest faithful with God, and thine own Soul.
A Fifth sort of people to be reprehended are such that get out of affliction by sinful ways, and think they do well. But if there be more Evil in sin than in affliction, Then it must be a woeful getting
out if by way of sin. Many people in straits, if they can get out any way, by hook or by crook, so they get out, they care not how: what! hast thou gotten out of prison by sin? thou hast broke prison.
Just like a malefactor that has broke prison, but then there is hue and cry sent after him, and the Constable pursues him, and if he be taken, he is laid in the dungeon, and bolts put upon him, and is used more hardly. So I say, if thou art in any affliction, thou shouldest lie there till God let thee out; but if you break out before God let you out, hue and cry follows you and you will be certainly ever taken; the Remedy is worse than the disease: this is to skip out of the Frying-pan into the Fire. Like a man in a burning fever, should he drink a pint of cold water to ease himself, this may ease him a while, but he is scorched and parched with heat afterward.
This is like as if a man should run from a little Cur that barks at him, and he runs into the mouth of a Lyon. Are you in affliction, and to prevent it run to sin? This is just as if some little Whelp should come at thee, and thou runnest from it to a Lyon. So much difference there is between sin and affliction: Just as if you should say, God will not, and therefore the Devil shall: every man that takes sin to help him, does as much as if he should say, well, I see
God will not help, therefore the Devil must.
For what God does, he does by Lawful means, and if thou must not have it by Lawful means, thou must say, well, this way I shall not have help, and yet thou wilt have it, and therefore thou wilt to the Devil for it. Certainly if thou knewest all, thou wouldest have little comfort in this. Wilt thou break thy bounds in sinful ways to get out of affliction? As many apprentices, because their Masters chastise them, run away into many hardships: So many men and women, because they have crosses in their yoke-fellows, break away, and will not live together.
There are a hundred other particulars I might shew how men break from affliction by sinful ways: but I must hasten, only take that
place for this in Jeremiah, 28. 13. Go tell Hananiah, saying, thus said the Lord, Thou hast broken the yokes of Wood, but thou shalt make for them, yokes of Iron: When God sent a yoke of Wood to declare what affliction the people should bear, Hananiah breaks it; yea said God, has he broke them? go tell him, he shall have a yoke of Iron. Thou breakest off the yoke of affliction; know from God, thou shalt have a yoke of Iron.
Sixthly, This reprehends those, that after deliverance from affliction, can bless themselves in their sin, though they be not delivered from that. There was such a sickness thou hadest, and there thou laiest in anguish of Spirit, and every one thought thou wouldest die, then thou thoughtest thou shouldest to Hell; well, thou art delivered, and art as bad as ever, as unclean as ever, as covetous as ever, as malicious and profane as ever; Oh know thy condition is woeful.
I remember Austin has this speech of one, Thou hast lost the benefit of affliction as well as thou hast lost the affliction: Oh it is a heavy loss, to lose affliction without profit, for this is the last means
God usually useth, and therefore thou art worse than before thou wert.
It may be thou wert troubled with the stone, and thou art cut of the stone, but hast as hard a heart as ever; What is the stone gone from the bladder, and the stone in the heart still? Oh! God it may be sent this to cure thy heart, and thou art delivered from the one, and thou art glad of that; Oh know, that thou art in a woeful case, for sin by this means has gotten firmer root, because it has withstood affliction; as if the Arrow were taken out, and the venom still remains.
Now all I shall say is this, The Lord seal all these Truths about the Evil of sin upon your hearts, all I have said of the Evil of sin. I must be brought at the day of Judgment to avouch and justify what I have delivered: and know every one of you here, at that great audit day,
must be brought to answer, what, and how you have heard, and what effect it has had upon you all. Consider what has been said, and the Lord give you understanding in all things.
FINIS.
-----
MONERGISM BOOKS
The Evil of Evils by Jeremiah Burroughs, Copyright © 2020 All rights reserved under International and Pan-American Copyright
Conventions. By payment of the required fees, you have been granted the non-exclusive, non-transferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, downloaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of Monergism Books. ePub,.mobi & .pdf Editions June 2020 Requests for information should be addressed to: Monergism Books, PO Box 491, West Linn,
OR 97068