Londons Remembrancer, Sermon
LONDONS Remembrancer, OR, A SERMON Preached at the Church of St. Mary-le-Bow, On the 3d of September, 1688.
Iſaiah xxiv. 15.
Wherefore glorifie ye the Lord in the Fires, even the Name of the Lord God of Iſrael in the Iſles of the Sea.
IN the former part of this Chapter ye have the Deſcription of a terrible conſuming Judgment, Behold the Lord maketh the Earth empty, and maketh it waſte, and turneth it upſide down, and ſcattereth abroad the Inhabitants thereof.
The Effects here ſpoken of are like thoſe that follow a Terrible Fire; they make the Earth empty, overturn Houſes, and ſcatter abroad the Inhabitants driven out of their Habitations: The Prophet ſhews that this Judgment ſhould make no difference in regard of any outward Eſtate or Condition of Men, namely, in reference to their outward Conditions. The Judgments of God look upon all alike; therefore ſaith the Prophet, verſe 2. It ſhall be, As with the People, ſo with the Prieſt; as with the Servant, ſo with his Maſter; as with the Maid, ſo with her Miſtreſs; as with the Buyer, ſo with the Seller; as with the Lender, ſo with the Borrower; as with the taker of Ʋſury, ſo with the giver of Ʋſury to him: They ſhall be all wrapt up in one bundle of Judgments without diſcrimination.
Then the Prophet goes on to deſcribe the Conſequents of it, verſe 3. The Land ſhall be utterly emptied, and utterly ſpoiled, for the Lord hath ſpoken this word. The Earth mourneth, and fadeth away, the haughty People of the Earth do languiſh: And ſo on to the end of the Twelfth Verſe.
But now, though the Judgments of God go thus forth, and conſume all ſorts alike who be alike in their Sins, yet the Lord knows how to make a difference, and in the moſt common Calamities he uſually hath a Reſerve: But the Reſerve is made, not upon any outward Conſideration, but the difference is in reference to the Spiritual Eſtate and Internal Condition of Man. Therefore he ſaith in the Thirteenth Verſe, When thus it ſhall be in the midſt of the Land among the People, there ſhall be as the ſhaking of an Olive Tree, and as the gleaning of Grapes when the Vintage is done. They ſhall lift up their Voice, they ſhall ſing for the Majeſty of the Lord, they ſhall cry aloud from the Sea. That is, there are ſome, though poſſibly they may be much afflicted, and in great diſtreſs, yet their Comforts ſhall not be quite removed. It ſhall be with them as is expreſſed, verſe 8. The Mirth of Tabrets ceaſeth, the noiſe of them that rejoyce endeth, the joy of the Harp ceaſeth. They ſhall not drink Wine with a Song, ſtrong Drink ſhall be bitter to them that drink it. That is, all their Joy and Mirth ſhall come to an end. But theſe ſhall lift up their Voice, and ſing for the Majeſty of the Lord, they ſhall cry aloud from the Sea. Now upon this difference of God's Diſpenſation, the Prophet groundeth an exhortation in the words of my Text; Wherefore glorifie ye the Lord in the Fires, even the Name of the Lord God of Iſrael in the Iſles of the Sea. Here was the Deſcription of the Judgment, which like Fire had conſumed all. Here were ſome that were ſpared, and they lifted up their Voice, and cryed unto others, Wherefore glorifie ye God in the Fires, &c. So that the Words are an Exhortation to an Holy and Gracious improvement of the Judgment of God that was upon them, Wherefore glorifie ye God, &c.
Here it will be needful to open two things.
1. What is meant by glorifying of God.
2. What is here meant by theſe Fires in my Text.
To glorifie God, underſtand it firſt Negatively, What it is not. It is not to be underſtood, as if it were to make God glorious, for God was glorious from Everlaſting: When we glorifie Him we do not begin to make Him glorious. They that were obſcure among Men, by Honour and Glory put upon them may begin to be glorified, but God's Glory was with Him from Everlaſting. He is Infinitely Glorious in Himſelf, and ſo no Addition can be made to Him that is Infinite in Glory: Our glorifying of Him is not the adding any thing to the Glory which God had, it is not the heaping up any farther Glory upon Him than what He had before, for His Glory is Infinite; and that is Infinite to which nothing can be added, and from which nothing can be taken. The greateſt Glory on Earth is that of a Mighty Monarch, when he appeareth in State, his Robes Glorious, his Attendants Glorious, when every thing about him is ordered to be as glorious as may be (the Scripture ſpeaks of Solomon in all his Glory, Matth. 6.) I grant there is no proportion here, for what proportion is there between that which is Finite, and that which is Infinite? But becauſe we know no higher, it is the beſt reſemblance we have, whereby we take ſome ſcantling of the Infinite Glory of our Heavenly King. Therefore the Scriptures ſpeak of it to us according to our Capacity. Pſalm 93.1. The Lord is King, and hath put on glorious Apparel; the Lord reigneth, he is clothed with Majeſty.— O Lord my God, Thou art become exceeding glorious, Thou art clothed with Majeſty and Honour, Pſal. 104. But (as I ſaid before) it holdeth no proportion. So that we may not unfitly take up our Apoſtles Words elſewhere, (though ſpoken to another purpoſe) 2 Cor. 3.10. Even that which is moſt glorious here, hath no Glory in this reſpect, by reaſon of the Glory that excelleth. And the force of the Argument he uſeth at the next Verſe there, holdeth full out as ſtrongly here: For, ſaith he, If that which is done away be glorious, much more that which remaineth is glorious. The Glory of the Mightieſt Prince in the World when it is at the fulleſt is but foreign, a matter rather of ſhew and Opinion than of Subſtance, and hath in it more of Fancy than Reality, (foreign, is St. Luke's Expreſſion, Acts 25.23.) yet as empty a thing as it is, if it were of any permanency, it were more worthy to be regarded; but that which makes it the more vain, is, that it is a thing ſo tranſitory, it ſhall and muſt be done away. But the Glory of the Great King of Heaven abideth, and ſhall not (cannot) be done away for ever. Pſalm 104.31. The glorious Majeſty of the Lord endureth for ever. If then that be glorious, then this much more.
And as no other thing belongeth ſo properly to God as Glory, ſo neither doth Glory belong ſo properly to any other Perſon, as to God. The Holy Martyr St. Stephen therefore calleth him, Acts 7.2. The God of Glory: And the Holy Apoſtles, when they ſpeak of giving him Glory, do it ſometimes with the Excluſive Particle, foreign, to the onelyonly Wiſe God, or as the Words will equally bear it, (ſaith Biſhop Sanderſon) OnelyOnly to the Wiſe God be Glory; to Him, and onelyonly to Him, yea, and the Holy Angels: In that Anthem they ſang upon our Saviour's Birth, when they ſhared Heaven and Earth their ſeveral Portions, alotted us our Part in peace, and the good Will of God, but with Reſervation of the whole Glory to Him, Luk. 2.14. Glory be to God on high, and in Earth Peace, and towards Men good Will. Tibi Domine, tibi maneat Gloria illibata, mecum bene agitur, ſi pacem habuero. Bern. in Cantic. Serm. 13.It is well for us if we may enjoy our own Peace, and His good Will; (for it is but little that we have deſerved either of both;) but let us beware how we meddle with His Glory, for He is moſt jealous of that Divine, Infinite, Incomprehenſible Glory that belongeth to Him as Supream King of Kings, as His peculiar Prerogative, and the choiceſt Flower in His Crown, in that He will bear no ſharer; for He hath expreſly told us, My Glory will I not give to another, Iſa. 42.8.
One would think, that by the form of the Verb in the Exhortation, that God looketh for ſome Glory from us: for what elſe is it to glorifie, but to make one glorious by conferring ſome Glory upon him which he had not, (or not in that degree) before. And how can that be done to God, whoſe Glory is Perfect, Eſſential, and Infinite: And unto what is Perfect, much leſs to what is Infinite, nothing can be added. What one that had Virgil in great Veneration, ſaid of him, (Tanta Maronis Gloria, ut nullius laudibus creſeat, nullius vituperatione minuatur) was but a flaunting Hyperbole, far beyond the Merit of the Party he meant it to. But the like Speech would be moſt exquiſitely true of God, (a foreign rather than an Hyperbole, as a Learned Man noteth,) for God's Glory is truly ſuch, as all the Creatures in Heaven and Earth, ſhould they joyn their whole Forces to do it, could not make it either more or leſs than it is. We muſt therefore be conſtrained to forſake the proper ſignification of the Word Glorifie, which is to add ſome Glory to another, either in kind, or in degree, which before he had not; and underſtand it in ſuch a Sence, as that the thing meant thereby may be feiſible.
So then, when we are exhorted to glorifie God affirmatively, it is to manifeſt the Glory that God hath, or to declare and ſhew how glorious God is. Now when we glorifie God, we do but ſhew forth his Glory. The Heavens declare the Glory of God, and the Firmament ſheweth his handy work, Pſalm 19.1. And thus the Angels and Saints in Heaven declare His Glory: And thus all His People on Earth declare His Glory. The Heavens declare His Glory Naturally, and Saints declare His Glory Spiritually: They ſhew forth His Glory, and do manifeſt to their own Conſciences, Dominum magnificat, qui Domini magnificentiam praedicat. Euſeb. Emiſſ. hom 6.and to the World, how highly they prize and eſteem His Glory, and how earneſtly they deſire, and as much as in them lieth, endeavour it, that all other Men would alſo with them acknowledge and admire the ſame; Sing Praiſe to the Honour of His Name, make His Praiſe to be glorious, Pſalm 66.1. The Prophet doth not ſay, make His Eſſence to be more glorious than it is in it ſelf, but make His Praiſe to be more and more glorious in the Eye and Eſteem of Men; Pſalm 145.11, 12. That Men may ſpeak of the Glory of His Kingdom, and talk of His Power: And make known to the Sons of Men His Mighty Acts, and the glorious Majeſty of His Kingdom. So Pſalm 96. 2, 3, 6, 7, 8. Sing unto the Lord, Bleſs His Name, ſhew forth His Salvation from day to day: Declare His Glory among the Heathen, His Wonders among all People. Honour and Majeſty are before Him; Strength and Beauty are in His Sanctuary. Give unto the Lord (O ye Kindreds of the People) give unto the Lord Glory and Strength: Give unto the Lord the Glory due unto His Name. When we endeavour by our Thankſgivings, Confeſſions, Faith, Obedience, and Good Works, to bring God's true Religion and Worſhip into requeſt, to win a due Reverence to His Holy Name and Word, to beget in others more High and Honourable Thoughts concerning God in all theſe His moſt Eminent Attributes of Wiſdom, Power, Juſtice, Mercy, &c. This is according to Scripture Language to glorifie God.
1. To glorifie God ſuppoſeth that we know what a God He is, a God full of all Perfection, a God glorious in Holyneſs, glorious in Majeſty and Power; otherwiſe we cannot give Him Glory, no more than a Blind Man can praiſe ſuper-eminent Beauty or Excellent Colours.
2. It ſuppoſeth that there be an inward Delight in His glorious Excellencies.
3. Then will follow an outward teſtifying and acknowledging of His Excellencies, declaring what a God of Glory He is. We do not by ſhewing forth His Glory increaſe His Glory: We add not Light to the Sun, when we praiſe and commend the Luſtre of it. God's Excellencies are His Praiſe; our Acknowledgment makes this His Praiſe glorious. A Man would think the glorious Angels and Saints in Heaven were fitter Inſtruments for ſuch an Employment, than ſuch poor Worms of the Earth as we are. It is confeſſed, they in Heaven are fitter to do it, and there it is beſt done, but it is more needful to be done here upon Earth; and if it be ſincerely done here; it is very acceptable unto God. It is not ſo much the thing done that God regardeth, as the performance of it in ſingleneſs of Heart: Let that be ſet right firſt, and then be the performance what it will, we both Pleaſe and Honour God therewith. Whoſo offereth Praiſe, glorifieth me, ſaith the Lord, (Pſal. 50.23.) That is, ſo He intendeth it, and ſo I accept it. Wherefore the Glory of God, the ſetting forth of His Eminencies and Excellencies, ſhould be the end of our Lives, and the principal thing we ſhould aim at. We begin with it in the Lord's Prayer, Hallowed be thy Name: It ſhould be our main Employment: Of Him, and by Him are all things, to Him be Glory for ever, (Rom. 11.) We ſhould therefore give God that which is His own, Thine is the Glory; as it is in the Concluſion of the Lord's Prayer. When we begin, the firſt Petition we are to put up, is, Hallowed, or Glorified be thy Name: We are to pray that His Name may be Hallowed or Glorified: And when we have gone through all the Petitions, we are to wrap up all in the Concluſion with this Acknowledgment, that to Him alone belongeth all the Kingdom, the Power, and Glory for Ever and Ever. God's Glory muſt have the firſt place in all our Deſigns, Prayers, Intents, and Purpoſes: It is the end of all Obedience. Matth. 5.16. Let your Light ſo ſhine before Men, that they may ſee your good Works, and glorifie your Father which is in Heaven. This is a notable Tryal of all our dealings, and this is that which may humble the beſt Chriſtians, who are too apt to reſpect themſelves, and cannot keep their Eye directly and only upon God, and His Glory. And that we may glorifie God, we muſt
1. Pray and Endeavour after the Knowledge of God, for without it we cannot diſcern the Excellency of His Name, nor in any meaſure ſanctifie Him in our Hearts. Ignorant People have no eſteem of Mens Gifts, Learning, &c. becauſe they know them not, much leſs can we have a due Eſtimation of God's Perfections without Knowledge. God made the World and the Creatures, thereby to make Himſelf known for His Glory. And more clearly did He make Himſelf known by His Word, that He might be glorified: But they that come not to the Knowledge of God cannot glorifie Him.
2. We muſt endeavour that in our hearts we may have a due Reverence, and Awful Admiration of the Lord's Excellencies that we may rightly conceive of Him, and that we may diſcern Him in His Word, and in his Works, and rightly be affected towards Him in His Worſhip.
3. We muſt likewiſe in our Words endeavour to expreſs due Reverence towards Him upon all occaſions, ſpeaking to His Praiſe and Glory. And
4. That all our Works and Actions may be directed to His Glory, and that in them others may diſcern a due Reſpect to His Majeſty. And here let us take heed of aiming at our own Glory in God's Service, this is the way to loſe a Reward from God, for herein a Man ſerveth himſelf, and not God; and therefore no marvel if the Lord deny him any Wages: Yea, herein a Man putteth himſelf in God's place, and therefore deſerveth that Puniſhment which is due to ſuch as rob Him of His Glory.
Obj. Oh but we are bid to let our Light ſhine before Men, that they may ſee our good Works.
Reſpon. The Words reconcile themſelves. We are bid to let our Light ſhine before Men to this end, that ſeeing our good Works they may glorifie our Heavenly Father: We are bid not to do them before Men for this end, to be ſeen of Men.
In the ſecond place we are to enquire what we are to underſtand by theſe Fires in my Text, Glorifie ye the Lord in the Fires, &c.
Fire is taken in Scripture diverſe ways.
1. There is an Internal Metaphorical Fire, a Fire in the Conſcience. Thus God ſends an evil Conſcience into many wicked Men, which is like a flaming Furnace, much worſe than King Nebuchadnezzar's Furnace of Fire, when heated Seven times botter than ordinary. Theſe are the greateſt of all Fires, and their burnings are the greateſt ſcorchings, when the ſparks of God's fiery Wrath and Indignation fall into it.
2. There is the Fire of Bodily Diſtempers. Such Fires are threatned, Deut. 28.22. The Lord ſhall ſmite thee with the Conſumption, and the Fever, and with an Inflammation, and an extream burning. How many Perſons both young and old doth God conſume by ſuch Fires as theſe are?
3. The third Judgment of Fire may be taken for the Extream Heat and Burning of the Sun, ſuch as we had in ſome part of this Summer. And this in Scripture is called by the Name of Fire, Joel 1.20. The Beaſts of the Field cry unto Thee, for the Waters are dryed up, and Fire hath devoured the Paſtures of the Wilderneſs. This Fire is only the heat of the Sun, which ſcorched and burnt up the Paſtures of the Wilderneſs; and this the Prophet calls by the name of Fire. And God many times ſends a blaſting, by which the tender Fruits of the Earth are burnt up, which the Latines call by the Name of Ʋredo, that is, a burning.
4. There are extraordinary Fires, which God ſometimes ſends from Heaven. Such was the Fire of God that deſtroyed Job's Sheep, (Job. 1.16.) which burnt up his Sheep and his Servants, and conſumed them; ſuch was that Fire that went out from the Lord, and conſumed Nadah and Abihu for offering ſtrange Fire before the Lord, (Levit. 10.2.) Elijah procured Fire from Heaven to conſume the Captains that came to apprehend him from the King, 2 Reg. 1.10, 12. And it is ſaid, That the Lord did raign down Fire and Brimſtone from the Lord out of Heaven upon Sodom to conſume it, Gen. 19.24. and burnt up the Cities of the Plain. And the Pſalmiſt ſpeaking of the Plagues of Egypt, (Pſalm 105.32.) ſaith, That the Lord ſent flames of Fire in the Land. So ſome Expound that place, (Pſalm 104.4.) He maketh His Angels Spirits, and His Miniſters a flame of Fire: i.e. ſay they, He uſeth flames of Fire for His Miniſters, for His Meſſengers, He ſends a Fire on His Errand to do His Work. But we know, that place is applyed to the Holy Angels by the Apoſtle, Heb. 1.7. The Fire of God which burnt up Job's Sheep and Servants, is conceived to have been ſome terrible flaſh of Lightning, which in a moment deſtroyed and conſumed the Sheep and the Shepherds. And this is more probable, becauſe it is ſaid to fall down from Heaven, that is, out of the Air: for ſo often in Scripture Heaven is put for the Air, the middle Region of the Air, where Satan hath great Power, Eph. 2.2. therefore he is called the Prince of the Power of Air, and he can do Mighty things, command much in that Magazine of Heaven, where the dreadful Artillery which makes Men tremble, thoſe fiery Meteors, Thunder and Lightning are lodged. This Fire that conſumed Job's Sheep and Servants, is called the Fire of God, not only becauſe it was ſent from God as all other Afflictions are, but it may be called the Fire of God becauſe of the ſtrangeneſs of it, it was a Wonderful, an Extraordinary Fire. And ſo it is uſual in the Hebrew to uſe the Name of God as an Epithete, as an Additional Word to heighten the Excellency, Greatneſs, and Rareneſs of things. We find that Phraſe often, A Man of God. The Hebrews ſay, to call one a Man of God, is as much as to ſay, he is an Extraordinary Man, a Man of an Excellent Spirit, a Prophet, an Holy Man, a Man inſpir'd of God. In that Pſalm, where the Church is ſhadowed under the ſimilitude of a Vine, it is ſaid, She did ſend forth her Branches like the goodly Cedars, ſo we tranſlate it; It is in the Original, She ſent forth her Branches as the Cedars of God; that is, Excellent Cedars, tall and Extraordinary Cedars. The Pſalmiſt in Pſal. 36. comparing the Love of God to great Mountains, ſaith, Thy Righteouſneſs is like the great Mountains, Pſal. 36.6. The word is, like the Mountains of God. So in Pſalm 65.9. Thou viſiteſt the Earth, and watereſt it, thou greatly enricheſt it with the Rivers of God, that is, with an Excellent River: So here, the Fire of God, that is, a ſtrange Fire, a vehement Fire, an extraordinary Fire, an unuſual and unheard of Fire. Therefore the Hebrews call Extraordinary things the things of God, becauſe all the Wonders and Excellencies, all the Beauty and Glory that is in Creatures, is but a foot-ſtep and drop of that Excellency, Glory, and Power that is in God; therefore every thing that is moſt Excellent is aſcribed unto God. This Fire being a ſtrange and Extraordinary Fire, is ſaid to be the Fire of God.
But here it may be demanded, why Satan choſe to conſume Job's Sheep with Fire? Why did he not rather make uſe of Spoilers and Robbers to take them away? He could have drawn the Sabeans to have carryed away the Flocks of Sheep, as well as the Droves of greater Cattle, he could eaſily have procured them, why then doth he cauſe Fire from Heaven to come down, even the Fire of God to conſume them?
I Anſwer, The Reaſon of it was, to make the Affliction more ſharp and grievous. He would not have the Sheep to be taken away after the ſame manner that the Oken and Camels were, that he might aggravate Job's Trouble, and ſtir him up to murmur againſt God, yea, and to blaſpheme His Holy Name (for that was his Deſign) and thereby to beget an Opinion in God, that God was become his Enemy as well as Man. Thoſe Afflictions are moſt grievous, wherein God appeareth to be againſt us.
It may be demanded further, Why the Sheep were conſumed with Fire rather than any other of his Cattle?
Expoſitors anſwer this in two things.
1. The Sheep were uſed in Sacrifice, when the days of the Feaſting of Job's Children were ended, Job 1.5. Job offered Sacrifice, he offered Burnt-Offerings according to the Number of them all: And the Sheep chiefly were offered in Sacrifice. Now Satan by conſuming the Sheep, hoped to faſten this upon Job, if he could poſſibly do it, that God was not pleaſed with his very Sacrifices, that He was angry with his Duties and Services. As if he ſhould ſay, Doſt thou think, that the offering up of thy Sheep in Sacrifice hath been acceptable unto God? Doubtleſs, if the Fire of thoſe Sacrifices had been pleaſing to God, if he had ſmelt a ſavour of reſt in them, (as He is ſaid to have done, when Naah offered Sacrifice after the Deluge, Gen. 18.11.) He would never have ſent a Fire from Heaven to conſume them: But Origen brings in Job excellently retorting this ſuggeſtion upon Satan. I ſacrificed now one, and then another of my Sheep to God, but now bleſſed be God, who hath accepted all my Flock as one Burnt-Offering.
Moreover Job's Sheep were conſumed by Fire, as to make Job think his former ſervices were rejected of God, ſo to diſcourage him, and take him quite off from ſacrificing any more, to make him deſpair of ever thriving in the way of ſuch Services, in the way of thoſe Duties, as if he ſhould have ſaid, I will offer up no more BurntOfferings, for I ſhall never appeaſe the Anger of God, nor any way benefit my ſelf. If Satan by ſuch prejudices as theſe againſt Holy Duties, can cauſe us to lay them aſide, he hath vanquiſhed us, and our Souls are left naked and unarmed. If we give over Prayer and other Duties, we have no ground to expect God's Aſſiſtance or Protection.
5. All ſorts of Judgments are Fires, eſpecially great and dreadful Judgments. Behold, ſaith the Lord, I will kindle a Fire in thee, and it ſhall devour every green tree in thee, and every dry tree, Ezek. 20.47. By Fire is meant that warlike Invaſion by the Babylonians, who by Sword, and what accompanied it, laid all waſt. And it ſhall devour every green Tree in thee, and every dry Tree. Hierome makes theſe to be Saints and Sinners. So ſome others Expound the green Tree of the Righteous, and the dry Tree of the Wicked. But (Ezek. 9.4.) the Righteous mourned for all the Abominations that were in Jeruſalem, and were marked, that they might not be deſtroyed. Therefore by Green Tree I underſtand the Rich and Wealthy, the Young and Luſty, the High and Mighty; and by the Dry Tree the Poor, the Aged, and Weak, and thoſe whoſe Strength is exhauſted. And then it followeth in that 20th Chapter of Ezekiel, The flaming Flame ſhall not be quenched. It is in the Original, The Flame of Flame: The doubling of the word notes the Intention of it, a vehement Flame, ſuch as ſhould continue, and by no Art, Power, or Policy be extinct; that Affliction ſhould be wonderful, ſore and laſting. The War begat Famine, Famine begat the Plague, and the Plague Death: Here was a Flame of a Flame; they ſtrove by the Egyptians to quench that Fire, but could not. As a Fire dovours all before it, ſo do the fierce Judgments of God ruine People, be they high or low, weak or ſtrong, and dryeth up the Spirits of thoſe that are living: So ſaith the Prophet, (Lament. 4.8.) Their Viſage is blacker than a Coal, they are not known in the Streets, their skin cleaveth to their bones, it is withered, it is become like a ſtick. When once God kindleth a Fire in His Judgments, being once begun, they cannot be ſtaid by the Skill or Power of the Creature. The flaming Fire ſhall not be quenched. The Jews uſed all their Policy and Power to divert the Babylonians from coming againſt them, to remove them being come, but nothing prevailed. God's Fires are not extinguiſhable by the Arts, Counſels, or Forces of Men. As we cannot avoid God's Judgments threatned, ſo we cannot remove them being inflicted.
Every thing that is a Judgment, or an Effect of Wrath, that is a Fire: Whereſoever then is a manifeſtation of the Wrath of God in ſome ſad Diſpenſation, in whatſoever Matter or Subject it is, it may be called a Fire. So that the Fires we are here to glorifie God in, are thoſe ſad Diſpenſations of God, of what Nature ſoever they are; every Judgment is a Fire, as well as Fire it ſelf may be a Judgment. There are Fires in God's Wrath, though no flame break forth. A Fire is kindled in His Wrath: The Anger of God is a Fire, and there is no ſtanding before the Wrath of God when that burneth: And we are to glorifie God in His Wrath, as well as in His Mercy.
Queſt. Here it may be demanded, Why are the Judgments of God clothed with this Title of Fire.
Take the Anſwer in theſe four things,
Firſt, From their ſudden breaking forth, eſpecially that Fire which is a Judgment, an accidental Fire, ſuch a Fire as cometh not by blowing: It was threatned upon Wicked-Men, (Job 20.26.) That a Fire not blown ſhall conſume him. This circumlocution intimates more than an ordinary Fire. We ordinarily kindle Fires by blowing, but this is a Fire not blown. Many of the Greeks interpret this of Hell. There needs no Bellows to kindle that Fire. Ignis Gebennae cum ſit incorporeus, ne que studio humano ſuccenditur, ne que lignis nutritur, ſed creatus durat inextinguibilis.The Breath of the Lord as a River of Brimſtone ſhall kindle it. Iſa. 30. ult. Tophet is prepared of old, it needs no blowing to make it burn. But though the Fire of Hell may be called a Fire not blown, yet I conceive this Scripture hath no Relation to it.
The Lord ſends many Fires and Troubles in the World, that we may eaſily ſee how they come, and who were the Bellows to blow up theſe Fires, ſuch as the Fires of Diſcord and Contention among Brethren: By theſe Fires many are conſumed, and it is no difficult thing to find out ſuch Bellows. We call Men of ſtrife Incendiaries, ſuch as foment unnatural Fires, endeavouring (what in them lieth) to ſet Church and State on fire. It is the ſtudy of ſome Men to kindle fire between Party and Party, yea to make them of the ſame Party ſuſpitious of one another, till all be in a flame. How vehemently hath this fire been blown in theſe days, and yet is blowing? And we have ſometimes ſeen the Bellows themſelves (as they well deſerved it) burnt in it. By the bleſſing of the Righteous (ſaith Solomon) Prov. 11.11. The City is exalted, but it is overthrown by the mouth of the wicked; that is, by the contentious Words, and dividing Counſels of the Wicked. Theſe ſtir the Coals, and blow up the Fire, Prov. 29.8. Scornful Men bring a City into a ſnare, or (as the Margin expreſſeth it,) Set a City on fire. But though ſuch Men, and their inflaming Practices are often diſcernable by all, yet ſometimes the Fire of Contention and Trouble kindleth, whilſt every one ſtands wondering who bloweth it. Both Nations and Perſons have been ruin'd by an inviſible Hand; that they are conſumed they do perceive, but how, and by whom, they know not. No Man goes to blow a Fire to burn an Houſe, except ſuch wicked Wretches that do it on purpoſe. Such Fires as come ſuddenly, ſeldom can any one give an account how they are kindled. So many of God's ſad Diſpenſations upon a Place or People, they come very ſuddenly and unexpectedly, they break out no Man knows how. The Heathens have taken notice of this as a great aggravation of Suffering, not to know whence their Miſery came.
Secondly, Becauſe there is a Terror in the Judgments of God, and a pain in ſufferings. Fire is a terrible and a painful Element, and worketh through all. The Judgments of God are like Fire in this reſpect. There is no Affliction for the preſent joyous, but grievous, ſaith the Apoſtle. God ſometimes ſends ſuch Judgments upon the Wicked, as ſhall be an aſtoniſhment and an affrightment to thoſe that behold them. The Lord threatens the Wicked, Deut. 28.59. I will make thy plagues wonderful.
Thirdly, Fire is a devouring Creature. In this reſpect the Judgments of God are compared to Fire, they are of a devouring Nature: The Sword and the Fire are devouring things. Fire is a great Eater, it hath a ſtrong Stomach: What will not Fire digeſt? Even the whole Sublunary World at laſt ſhall be devoured with Fire: The Elements ſhall molt with fervent heat: Fire will digeſt Stones, Iron, and Adamant; ſuch is the Anger of God, there is no ſtanding before it, nor before the leaſt of God's Judgments, when He commands them Execution, it ſhall be done. The Judgments of God have a conſuming Power in them to eat out and lay waſte the Wicked of the World. Behold, the day cometh that ſhall burn as an Oven, and all the proud, and all that do wickedly ſhall be like ſtraw and ſtubble before the Fire of God's Wrath. And the day that cometh ſhall burn them up, and ſhall leave them neither Root nor Branch, Mal. 4.1.
Fourthly, Fire is a mercileſs Element we ſay, Fire and Water have no Mercy: They are inexorable, there is no entreating them. Such is the Judgment of God upon a wicked Man; if God will ſtrike, none ſhall ſtay his Hand. Though Moſes and Samuel ſtood before Him, yet the Sentence is irrevocable, the Fire of His Wrath muſt burn: Though Prayer hath often quenched the fire of God's Wrath, yet ſometimes the Anger of God cannot be quenched by Prayer; there's no intreaty to be heard, and that the fire of His Wrath may the more quietly burn, the Lord hath ſaid, Pray not for this People.
Fifthly, The Judgments of God in reference to His own People are a fire, as they have a purging and purifying quality in them. Fire cleanſeth, purgeth, and getteth out the droſs. This is the Nature of God's ſore Diſpenſations towards His People, they get out their Droſs and Corruption. By this ſhall the iniquity of Jacob be purged, Iſa. 27. The Vine turneth wild, and degenerateth unleſs it be pruned, Clem. Alexand. Paedag.and Man proveth exorbitant, unleſs he be purged and cleanſed in the fire of Affliction: He is apt to run out into evil ways, and is hardly reduced to a due conformity to the Will of God.
From hence this point of Inſtruction ariſeth,
That it is our Duty to give Glory to God in all his ſaddeſt Diſpenſations towards us.
We muſt not only glorifie God in our green Paſtures, but alſo glorifie God in the Fires. The Apoſtle ſaith, 1 Cor. 10.30. Whatſoever ye do, whether you eat or drink, do all to the Glory of God. Now I ſay alſo, whatſoever ye ſuffer, whether by Fire or Water, ſuffer all to the Glory of God. That is to glorifie God in theſe Fires.
The Life of Chriſt was an Active Life, and a Paſſive Life, and in all he glorified God. He gives that account of it when he was ready to go out of the World, (John 17.4.) Father, I have glorified Thee on Earth, and done the work Thou gaveſt me to do. So whatſoever our work be in the World, whether it lye in Active or Paſſive Obedience, we ſhould be able to give this account of it, that we have glorified God in it. Let us conſider our anſwerableneſs to this intendment. Ye are not only to glorifie God in the Fire, whilſt the Fire is burning, but glorifie Him though the Fires be put out from among you. Conſider then, whether ye have done that which amounteth to your glorifying God in the Fires. What that is you may take in theſe particulars.
1. To glorifie God in the Fires, is to acknowledge that God was juſt in kindling the great Fire that conſumed a great part of your City in the Year 1666, and many other Fires among you ſince that time. And unleſs the Lord hath this acknowledgment from us, we do much diſhonour Him. When Nebemiah had related a ſtory of God's ſad Diſpenſations, (Nehem. 9.) he concludes verſe 13. Howbeit Thou art juſt in all that is brought upon us, for Thou haſt done right, but we have done wickedly. Therefore if God kindle Fires among us, and conſume us, yet God is juſt in ſo doing. God often makes the Puniſhment ſutable to the Sin: And when it is ſo, it reneweth the memory of the Sin, and ſtrikes the Heart with the horror of its own guiltineſs. Such a Puniſhment is like a Croſs with a Superſcription upon it; as it ſeemeth by the Practice of Pilate, the manner of the Romans was to expreſs the fact, of which the Party executed was accuſed, over his Head at his Execution. So theſe Puniſhments are like a Croſs with ſuch a Superſcription upon it, the Puniſhment it ſelf doth as good as upbraid the Conſcience. Thus and thus haſt thou done, the Puniſhment puts the Party in mind of his Sin, as Samuel did Agag. As thy Sword hath made other Women childleſs, ſo ſhall thy Mother be childleſs among Women, 1 Sam. 15.33.
2. To acknowledge that God is merciful, that as by our Sins we have deſerved whatever the Fire hath kindled, ſo that we have not ſuffered ſo much as we have deſerved, Ezra 9.13. Thou haſt puniſhed us leſs than our Iniquities have deſerved. It is juſt that we are puniſhed, but Thou haſt puniſhed us leſs than we have deſerved. We are not to underſtand that, as if God had puniſhed them but a little, for under the whole Heaven God had not kindled ſuch a Fire as in Jeruſalem, yet ſaith he, Thou haſt puniſhed us leſs than we have deſerved.
3. We glorifie God in the Fires, when we quietly and ſilently ſubmit to the Fires. Some ſubmit to the Judgments of God out of ſullenneſs of Spirit. This is a deſpiſing of the Judgment of God. David did never more glorifie God, nor ſpeak His Glory louder, than when he was dumb and ſilent under God's Diſpenſation. There was no noiſe in his Spirit. If it came from any one elſe, I could not have held my Tongue, But I was dumb, and opened not my mouth, becauſe it was Thy doing. Chriſtianity teacheth us to bear Loſſes, and endure Afflictions out of Love to God, and in Obedience to God's Command, and with Submiſſion to His Holy Will. There are ſome who are of an obſtinate Spirit, diſdaining to bow under the Yoke, and (though the Rod ſmart never ſo much) to teſtifie any ſubmiſſion to the Will of God, or any remorſe at all. Pharaoh was ſuch a one; how terribly did God laſh him with a ten-ſtringed Whip, yet-ſtill he hardens his Heart againſt Him, and relenteth no more than if he had ſtruck upon the ſide of a Rock. And Ahaz was ſuch a one; he was branded and ſtigmatized for it. God for his Wickedneſs had delivered him up into the Hands of his Enemies, (2 Chron. 28.22.) and they held him in Captivity and Thraldom, yet in the time of his diſtreſs he did more treſpaſs againſt the Lord. This is that King Ahaz.
I have read of a certain Lord Chancellor of England, being far from his own Houſe with the King, that at that time in the MonethMonth of Auguſt, part of his Dwelling Houſe, and all his Barns (being then full of Corn) were burnt up, and conſumed by a ſudden Fire; his Lady certifying him of this Miſhap, he anſwereth her Letter in this manner.
Madam,
ALL Health wiſhed to you. I do underſtand that all our Barns and Corn, with ſome of our Neighbours likewiſe are waſted by Fire. An heavy and lamentable loſs, (but only that it was God's Will) of ſuch abundance of Wealth: But becauſe it ſo ſeemed good to God, we muſt not only patiently, but alſo willingly bear and ſubmit to the Hand of God ſo ſtretched out upon us. God gave whatſoever we loſt, and ſeeing it hath ſo pleaſed. Him to take away what He gave, His Divine Will be done: Never let us repine at this, but let us take it in good part. We are bound to be thankful as well in Adverſity as in Proſperity; and if we caſt up our Accounts well, this which we eſteem ſo great a Loſs, is rather a great Gain, for what is neceſſary and conducing to our Salvation, is better known to God than to us. I entreat you therefore to take a good Heart, and to give thanks to God for all theſe things which He hath pleaſed to take away, as well as for all His Bleſſings which He hath beſtowed on us, and to praiſe Him for that which is left. It is an eaſie matter with God, if He pleaſe, to augment what is left: But if He ſhall ſee good to take away more, even as it ſhall pleaſe Him, ſo let it be. I pray you, be joyful in the Lord with my Children, and all our Family: All theſe things, and all we, are in the Hand of the Lord; let us therefore wholly depend upon His good Will, and ſo no Loſſes ſhall ever hurt us.
4. Be ſure of this, that you loſe your Droſs in the Fire. If ye can ſhew that any of your Droſs is come out by the Fires that have been among you, ye glorifie God in the Fires. Can ye ſhew any Droſs that theſe Fires have got out, the Droſs of Earthlineſs, the Droſs of Pride, of Unbelief, Inordinate Love of the Creature, Self-love, &c. Is any of this Droſs got out? Ezek. 22.18. Son of Man, the Houſe of Iſrael is to me become droſs. Though to themſelves they may be pure Gold, yet (ſaith the Lord) to Me they are become Droſs. Therefore he threatens them, verſe 20. to gather them into Jeruſalem, as Men gather Silver, Braſs, and Iron, and Lead and Tin into the midſt of the Furnace, to blow the Fire upon it, to melt it. So the Lord would gather them in His Anger and melt them, and blow upon them in the Fire of His Wrath, till they were melted and conſumed; and this He would do, becauſe their Droſs was not purged away. St. Auguſtine ſpeaks excellently to this purpoſe on Pſalm 60. Doth the Gold ſhine in the Furnace of the Goldſmith? It will ſhine, and ſhew its luſtre in a Ring, in a Chain, or Bracelet: let it ſuffer the crucible, that it may come out purged from its droſs, to the publick view. There is the Furnace wherein is droſs and Gold, and Fire at which the Goldſmith bloweth; in this Furnace the droſs is conſumed, the Gold is refined; the one is turned to Aſhes, the other is cleared from all filth. The World is the Furnace, the Wicked are the Droſs, the Righteous are the Gold; Tribulation is the Fire, and God is as the Goldſmith. I do therefore what the Goldſmith will have me, where he putteth me I endure, I am commanded to bear, he knoweth beſt how to purge: Though the Droſs burn to heat, and even conſume me, yet it waſteth it ſelf, and I am purged from my filth, becauſe my Soul waiteth upon God.
5. Then do ye glorifie God in the Fires, when ye find your Hearts made warm and fruitful by them, what Holy warmth and fervour have ye got into your Hearts? Have you any heat towards Spiritual things? God often kindleth theſe Fires among us, to put our Hearts into a Spiritual warmth: Fire is like the Sun, that great Fire; there is a ſcorching power in the Sun; and therefore there are ſome that curſe the Sun's riſing for ſcorching them; but the general effect of the Sun is to warm all, and to enliven all things. And this is the fruit of the Fire of Afflictions to warm the Hearts of God's People with Holy Thoughts and Meditations in the Word of God, and eſpecially in His Promiſes. Now when there is this warmth in the Heart, this is a glorifying God in the Fires. And let me add one thing more! Then do we glorifie God in the Fires, when our Hands grow warm by the Fire, when we are more active in doing good. A Natural Man's fingers are frozen, he is cold and dead to any good Duty, and the beſt of God's Children are herein too cold alſo. But then ye glorifie God in the Fires, when ye are more active in doing good, when ye are a peculiar People zealous of good Works, when ye are fervent in Spirit, ſerving the Lord, The Hypocrite is ever too hot, or too cold, if over-hot in one thing, he is overcold in another; neither hot nor cold, but lukewarm, which is worſe than either of the former, and leſs endured by Chriſt, (Revel. 3.16.) but Zeal in the true Chriſtian is as the Vital Spirits that never ceaſe Motion or Being till he ceaſe to be. Then do ye glorifie God in the Fires, when ye are quickned and enlarged to the good of others. It is the Nature of Fire to multiply in infinitum, till it hath reached to all that is combuſtible: And it is the Nature of true Zeal (as of Charity) to begin at home; but afterwards to extend it ſelf to the utmoſt bounds ſet by God to that Holy Fire. And this is true of every true Member of Jeſus Chriſt, (as well as of David the Type, and of Chriſt typified by him) which was exemplified in our Lord and Head, The Zeal of thine Houſe hath eaten me up, Pſalm 69.9. He whoſe Zeal reacheth not to the Houſe of God, is but a Mongrel Zealot, reſembling neither Chriſt His Pattern, nor any of His Party. The Zeal and Fervour that a Chriſtian gets from the Fires of Affliction, is like the Coeleſtial Fire in its proper Sphere, that cannot be extinguiſhed; and as a Water in a hot Bath, that keeps its heat whilſt the Water there remains there (although open to the Air) as from an Internal and perpetual Cauſe: He is hot with others, not becauſe others be ſo, but when others are not ſo; and the more becauſe others are not ſo, growing hotter by the oppoſite that doth accoſt it, as Fire is more vehement by an Antiperiſtaſis of the ambient Cold, as a Learned Man hath noted.
Now I beſeech you of this City, and of this place, to conſider theſe things, and lay them to your Hearts; examine whether ye have glorified God in the Fires or no, by ſuch an anſwerableneſs as theſe Rules call for? Mark what the Prophet ſaith in a like caſe, Pſalm 66. O God, ſaith the Prophet, Thou haſt proved us and tryed us, as Silver is tryed, verſe 10, and verſe 12. We went through Fire and Water, that is, Thou haſt brought us through all manner of Evils: For all kinds of Afflictions in Scripture are underſtood by Fire and Water. And we preſently find upon this a glorifying of God. I will go into thine Houſe with Burnt-Offerings, I will pay thee my Vows which my Lips have uttered, and my Mouth hath ſpoken when I was in trouble: And verſe 16. Come, and hear all ye that fear God, and I will declare what he hath done for my Soul.
Now to preſs you to this Duty, let me lay ſome Conſiderations before you.
1. Unleſs ye glorifie God in the Fires, ye do not anſwer God's end in kindling theſe Fires among you. Do you think that God kindled theſe Fires among you for nothing? If a Sparrow falls not to the ground without God's Providence, do ye think that God would kindle ſo many Fires in this City, and throw down ſo many Thouſand Houſes as He did in the great Conflagration for nothing? Mark what God ſaith, Mal. 1.10. Who is there even among you that would ſhut the Doors for nought? Neither do ye kindle Fire upon mine Altar for nought. The Words may be underſtood two ways in reference to their Ceremonial Worſhip. Ye do not kindle a Fire upon mine Altar for nought: That is, every Man had ſome end that did it, which he propounded to himſelf in the doing of it. He brought a Sacrifice to offer. Secondly, He did it not for nought, that is, without any profit. He ſhould have that which ſhould anſwer his Charge, anſwer the kindling of that Fire. Now as Men ſhall not kindle a Fire for nought, ſo God will not kindle a Fire in your Houſes for nought: Ye defeat God of His End, when ye glorifie not God in the Fires.
2. If ye glorifie God in the Fires, theſe very Fires ſhall be your Glory: Then theſe Fires are Bleſſings, when we can bleſs and glorifie God for them. It changeth the Nature of theſe Fires, it turneth Evil into Good, when we can glorifie God in theſe Fires: When the Croſs ſits heavy upon our backs, and the Fire of Affliction is ready to conſume us, yet if we can glorifie God, and bleſs Him from the Heart for them, it will be as a Crown of Glory upon our Heads.
3. To glorifie God in the Fire of Affliction, is in ſome degree a higher Dignity than God puts upon the Angels in Heaven. The Angels only glorifie God in a way of Service; it is only the Saints on Earth that glorifie Him in a way of ſuffering.
4. If ye do not glorifie God in the Fires that He hath kindled among you, you do but put God upon kindling new Fires among you: If one be not big enough, He can make more, and bigger; and if one will not do it, another ſhall, He will fetch up His Glory one way or other, and ye do but make more combuſtible matter for the Judgment of God, if ye do not yield Him His ends in kindling ſo many Fires among you. Joſephus tells us, That Titus the Son of Veſpaſian the Roman Emperour was very unwilling to deſtroy the Temple in Jeruſalem, that he laboured to quench the Flame after it was ſet on fire, Joſeph. de bello Judaico.and ſuffered ſome prejudice in his Wars about it; it was done divino quodam impetu, by a certain Divine Stroke, as the ſame Author obſerveth. But Joſeph being a Jew, was ignorant of the main cauſe of the Deſtruction of the City and Templeof Jeruſalem, ſcil. their Rejecting and Murthering the Son of God.
5. Suppoſe God kindle no more Fires, and bring no more ſuch a Judgment upon you, yet be ye aſſured of this, that they who glorifie not God in the Fires, ſhall find God Himſelf to be a Fire unto them, (Heb. 12.29.) Our God, ſaith the Apoſtle, is a conſuming Fire. Not, that He will conſume His People, He will conſume their Droſs only: But to His Enemies He will be a conſuming Fire, He will conſume them for ever. Ye that are Wicked and Ungodly, though ye walk all your days in the warm Sun, yet God will be a conſuming Fire to you at laſt: Who would ſet Briars and Thorns againſt me in Battel, ſaith the Lord, I would go thorough them, I would burn them together, Pſalm 27.4. Mark what the Prophet ſaith, Iſa. 33.14. The Sinners in Sion are afraid, fearfulneſs hath ſurprized the Hypocrites. Who among us ſhall dwell with the devouring Fire? Who among us ſhall dwell with Everlaſting Burnings? God is before His own People as a Fire, but they can come near to it, and not be burnt: But the Hypocrite trembleth at it, ſaying, Who ſhall dwell with devouring Fire? It is a ſad thing to have Burnings in your Dwellings that laſt but a few Hours; how woful is it then to dwell with Everlaſting Burnings? Now God will be a Devouring Fire, and Everlaſting Burnings to all them that are droſſy, and continue in Sin.
Therefore I beſeech you, ſtudy to put this Exhortation in my Text in Practice, viz. To glorifie God in the Fires. The Apoſtle ſaith, In every thing give thanks: Let God do what He will with His People, they have cauſe in every thing to glorifie Him. Tho. de Kempis de imitat. Chriſti. l. 1, 3. c. 5.Therefore Thomas de Kempis ſpeaks excellently in his Book of the Imitation of Chriſt, I give Thee hearty thanks O Lord my God, that Thou haſt not ſpared my faults, but haſt viſited me with thy Stripes for them: Thy Correction ſhall Inſtruct me, and Thy Rod ſhall Tutor me unto Salvation. Gregory ſpeaks ſweetly to this purpoſe. Who can be unthankful even for Blows, when as He went not out of the World without Stripes, who came into and lived in it without Faults? Therefore He is of a right Judgment, who not only glorifieth God in Proſperity, but alſo who bleſſeth His Name for Calamities: If thou ſhalt by Thankſgiving in Adverſity gain the Peace of God with the Things which thou haſt loſt ſhall be reſtored with Multiplication, and moreover Eternal Joys for the ſhort time of thy Sorrow, ſhall be ſurely added. Thanks muſt be given to a Father for his Scourges and ſevereſt Diſcipline; for the Blows of a Father are better than the Kiſſes of an Enemy. This is the very Will of God to give Thanks always. In every thing to give Thanks, argues a Soul rightly Inſtructed. Haſt thou ſuffered any Loſs, any Evil; if thou wilt, it is no Evil, give Thanks to God, and glorifie Him, and then thou haſt turned the Evil into Good. Say thou alſo as Job, when he had loſt all, The Lord hath given, the Lord hath taken, bleſſed be the Name of the Lord. Job then did more deeply wound the Devil, when being ſtript out of all, he gave Thanks to God, than if he had diſtributed all to the Poor and Needy: For it is much more to be ſtript of all, and to bear it patiently and thankfully, than for a Rich Man to give Alms, as it here hapned to Righteous Job. Hath the Fire taken hold upon your Houſes, and turned any of you out of your Dwellings, and conſumed your whole Subſtance, Remember the Sufferings and Loſſes of Job. Give Thanks to God, who could (though He did not) have hindred that Miſchance, and thou ſhalt be ſure to receive as equal a Reward, as if thou hadſt put all into the Boſom of the Indigent. Therefore let us not reſt in this, that we bear Afflictions, and ſuffer Loſſes, but labour to bring our Hearts to glorifie God in the Fires of Affliction.
FINIS.
Books lately Printed for Tho. Parkhurſt, at the Bible and Three Crowns in Cheapſide.
A Diſcourſe of Old Age, tending to the Inſtruction, Caution, and Comfort of Aged Perſons. By Rich. Steel, Miniſter of the Goſpel.
Converſion of the Soul, with a warning to Sinners to prepare for Judgment. By Nath. Vincent.
A True Touchſtone which ſhews both Nature and Grace, with ſundry Meditations relating to the Lord's Supper. By Nath. Vincent, Miniſter of the Goſpel.
A Treatiſe of Free Grace, by David Clarkſon, Miniſter of the Goſpel.
Baptiſmal Bonds Renewed, ſome Meditations on Pſalm 50.5. By Oliver Heywood, Miniſter of the Goſpel.
A Diſcourſe on the Sacrament, the 2d Edition, with Additions, By Rich. Kidder, Miniſter of the Goſpel.
An Alarum to the Unconverted, to which is added ſeveral Caſes of Conſcience, judiciouſly anſwered. By Joſeph Allen, Miniſter of the Goſpel.
Grand Charter granted by Jeſus Chriſt. A Diſcourſe upon Matth. 28.18, 19, 20. By George Lawſon, late Rector of More in Shropſhire.
The difference between the Spots of the Godly and of the Wicked. By Jer. Burroughs.
Illuſtrious Providences Recorded, eſpecially in New England. By Increaſe Mather, Miniſter of the Goſpel, in New England.
A ſerious Exhortation to Self-Examination, in 5 Sermons, 2 Cor. 13.5. By Tho. Wadſworth, late Miniſter of Newington-Butts, Southwark.
End of the text · William Gearing, Londons Remembrancer (1688)