Shlohavot, or, The burning of London in the year 1666 commemorated and improved in a CX discourses, meditations, and contemplations, divided into four parts treating of I. The sins, or spiritual causes procuring that judgment, II. The natural causes of fire, morally applied, III. The most remarkable passages and circumstances of that dreadful fire, IV. Counsels and comfort unto such as are sufferers by the said judgment / by Samuel Rolle ...

DISCOURSE II.

Of God's being a consuming Fire.

THree several times do I call to mind the ho∣ly Scripture, saying expresly (besides what it mentioneth elsewhere to the same effect) that our God is a consuming Fire, twice in the old Testament, and once in the new. First by way of caution, Deut. 4.23, 24. Take heed to your selves, least you forget the Covenant of the Lord your God,

which he hath made with you, and make you a graven Image, or the likeness of any thing, which the Lord thy God hath forbidden thee. For the Lord thy God is a consuming Fire, even a jealous God. Secondly, by way of comfort, Deut. 9.3. The Lord thy God is he which goeth over before thee as a consuming Fire, (meaning) to their enemies, as the next words do show, he shall destroy them, viz. those chil∣dren of Anak, of whom they had learn'd to say who can stand before them? vers. 2. them and their Cities great and fenced up to Heaven, as they are called, vers. 1. Thirdly by way of coun∣sel or positive exhortation unto serving God acceptably, with reverence and godly fear, Heb. 12.28. For saith the text, vers. 29. Our God is a consuming Fire. And well may God be so stiled, not only effectivé, as he is the first cause and authour of all those fires that consume hou∣ses, Towns, and Cities, as God is pleased to own, Isa. 42.25. That he had set Jacob and Israel on fire round about, nor careth the great God who knowes, yea he would have all the World to know that all evil of punishment, as such, and so far forth as it is only such is from himself, Amos 3.6. Shall there be evil in a City, and the Lord hath not done it? But not only in that sense may God be called a consuming Fire, for that he is so essici∣enter (as Christ upon such, an accompt is called the resurrection and the life) but also and chiefly because the fire, of all Elements, yea of all inani∣mate creatures, seemes to bear the greatest re∣semblance of God, in respect of more than one of his glorious attributes, as namely of his irre∣sistible power, his awfull presence, and affright∣ing Majesty, his impartial and devouring seve∣rity, his consuming anger, &c.

Of the strength and power of Fire.

What creature here below so powerfull as fire? who or what can stand before it? how ap∣plicable unto fire are many of those expressions, whereby God in his answer to Job, sets forth some of the most untameable creatures, as that which is spoken of the wilde Ass, Job 39.7. He scorneth the multitude of the City. Did not the fire do so? and that of God, concerning Behe∣moth, Job 41.4. Will he make a Covenant with thee? wilt thou take him for a servant for ever? Who can master fire, though it be never good, but when it is as a servant? also in some sense those words in the 27. vers. may be applied to this powerful Element. It esteemeth Iron as straw, and Brass as rotten wood: also those words in the last verse, He beholdeth all high things, He is a King over all the children of pride. Methinks some lofty expres∣sions which are used concerning God himself, are more applicable to fire, than to any other creature. It is said of God, Isa. 40.15. That he taketh up the Islands as a very little thing. So doth fire, though not whole Islands, yet things of great bulk, as houses, Churches, and such like, which are easily blown up by it, as it were at one breath or puff. It darts them up into the aire in an instant, like a fleete arrow shot from a strong bow. Cranes though made on purpose to mount heavy things, yet are long in doing it, yea seem to squeek and groan in raising one great beam at a time, as if the burthen were more than they could well bear, whereas this Giant Fire, if I may so call it, makes nothing of it to take whole houses upon its back, with all their weighty beames, massy stones, leaden roofes,

lumbering goods, and mount them into the aire presently. Moreover it is said of God, vers. 16. That Lebanon is not sufficient for him to burn, nor the beasts thereof, sufficient for a burnt offering. Surely London was far before Lebanon, and yet when the most of it was burnt up, did the fire say it was enough? Could not that ravenous Lion have devoured the Suburbs presently, with as great an appetite, as it had done the City, if the great God had not stopt its mouth, or pluckt away its prey?

Doth not Solomon rank fire amongst the Cor∣morants that are never satisfied, Prov. 30.16. Who can write (or almost think) what Fire can do? what building so high, (be it beacon or steeple) that fire cannot presently climbe to the top of it? What mettle so hard that fire cannot melt it, such as the fire may be? It was only for hast that it left the out-sides of Churches standing, pickt out the meat as it were, and left the bones untouched. In length of time it could have so calcined those bricks and stones, as to have made them good for nothing, but ready like the Ap∣ples of Sodom, presently to crumble to dust. But should I think of all that fire can do, I must think of nothing else. I less wonder at those Hea∣thens that did worship fire, than at those who worshiped any other creature, sith no visible creature is so great an embleme, or so lively a picture of the power of God. Yet did they very ill to worship it, sith the power of fire (though great) is but finite, and as much transcended by the power of God, as it self transcends the pow∣er of other things.

Of the Power of God transcending the power of Fire.

If a little Fire, one single Fire, taking its rise, (it may be) but from a spark or two, can do such great things, what cannot he do who made all the Fires in the World, and that of Tophet or Hell to boot! which is greater than all the rest, the Pile whereof is much wood, and the breath of the Lord, like a mighty streame of brimstone kindleth it. Isa. 30.33. How powerfull is he that hath all the Fires in the World at his beck, ready to execute his pleasure? Psal. 148.8. Fire and haile fulfilling his Word. He that hath an host of fires wherewith to fight his battles, and avenge his quarrel, can easily incounter all his enemies, if all the World were such. If it be made ap∣pear that the power of God be far beyond that of all the fires in the World, who then can de∣ny his power to be incomparably great? and that it is so, we may plainly see, for that God suspends the influence of fire at his pleasure. Witness the three Children, who though in midst of a burn∣ing fiery furnace, yet not so much as a haire of their heads was singed, nor had the smell of fire pas∣sed upon them, Dan. 3.27. He can do more than fire, who can so limit fire its self, that it can do just nothing. God forbid I should adore fire, as the heathen did: but he that can do what he will by fire or without fire, yea against Fire it self, he I say must needs be worthy of humblest ado∣ration; and that in reference to his power.

Of the dreadfulness and terribleness of fire.

Neither do we see in Fire a representation of the power of God only, but also of his awfull and terrifying presence. If we do but hear people crying out, either by day or night Fire, Fire, how doth it affright us, as if a potent enemy were at

out Gates! but if we come and see it is so indeed, and that we are not abused with a false alarme, how much more terrour doth that strike us with? (our eyes then affecting our hearts, and causing them even to sink and die within us: how ghast∣ly did men and women look? how distractedly did they run about! how did their haire even stand an end! how little did they know what they said or did, whilst with safety enough to their persons they did at a sufficient distance gaze at the Fire, consuming their own and other mens houses! had they themselves been in their houses at the same time, as at other times, they might have been, burnt in their Beds, some fast asleep, others but newly awake) the fire might possibly have had only dead Carcasses to consume, as having been first killed by the greatness of their feares. Read Heb. 12.21. where it is said, so terrible was the sight of Mount Sinai, that burned, vers. 18, that Moses said; I exceedingly fear and quake, (even that Moses, that did not fear the wrath of Pharaoh, could not without trembling stand and behold Mount Sinai all on fire. And yet what is it to see the most dreadful Fires, in comparison of what it is to feel or live amidst the smallest flames? To lie or think of lying one hour in a fiery Oven, were much more terrible, than to have stood at a distance and beheld Sodom or any other City all in flames. Wonder not then that sinners in Zion are afraid, whilst they say; who among us shall dwell with the devou∣ring fire? who amongst us shall dwell with ever∣lasting burnings? No execution so terrible to men as that which is performed by fire, and therefore that is reserved for the greatest of malefactors, as

wizards, witches, and such like; unless when bloody Papists have had the dispensin•• of it and then it was the portion of the choicest Christians, Saints and Martyrs. They forsooth will pro∣vide fiery Chariots for Gods Elijah's to ascend up to heaven in. But we know that kind of pun∣ishment is due only to the worst of men, because the greatest of earthly punishments, and the most like to hell. If Fire be not exceeding ter∣rible, why did the generality of men flie before it as fast as they could, and leave all that was near it, to its mercy, or rather cruelty? yea it is commonly reported, that some of the strongest and most undaunted bruits, as Wolves and Bears and Lions, are kept in awe by Fire, and dare not approach it. So that Fire is as it were a wall of defence to Men against those salvage enemies. If the Lion roare, saith the Scripture, shall not all the ••easts of the Forrest tremble? and yet himself trembles at the sight of Fire. In a word, if it be the professed opinion of Papists, (as I think it is) that all persons, and consequently them∣selves must abide, for some time more or less, in the Fire of Purgatory: I wonder that every person so believing, should not live in continual horrour, crying out as those finners in Zion? Isa. 32.14. Who can dwell with devouring fire? were it but for the space of a few moneths or daies, much more for many years together? (and in a smaller time, few of them seem to ex∣pech a release from that place of torment; though they have advantages for that purpose above most other persons.) If it were possible for a man to lie but one day in fire unconsumed, and he did know and believe he should do so; would

not the expectation thereof anticipate the com∣fort of hi•• whole life? From that natural dread of fire that is in men, and every mans apprehen∣siveness of that kind of torment, being intolle∣rable; I am led to think, that all Papists are ei∣ther miserable, or hypocritical; miscrable in be∣lieving an uncomfortable lie viz. the doctrine of Purgatory; or hypocritical, in not believing that which they profess to own, as a great and ne∣cessary truth. But enough as concerning the terribleness of our material Fire.

Of the terribleness of God.

Consider we now whether the great God be not also exceeding terrible in that respect, fitly stiled a consuming fire. Deut. 7.2. The Lord thy God is amongst you, a mighty God and terrible also. Deut. 10.17. and Nehom. 1.5. The great and ter∣rible God, that keepeth Covenant. And Job 37.22. With God is terrible Majesty. And Psal. 65.5. By terrible things in righteousness wilt thou answer us, O God, &c. and Psal. 66.3. Say unto God how terrible art thou in thy works? Psal. 68.15. O God thou art terrible out of thy holy places. Psal. 76.12. He is terrible to the Kings of the earth. Jacob had a great dread of God, when God spake no other than good and comfortable words to him: when he saw God standing above the ladder, which was shewed him in his dream, Gen: 28.13. see v. 16. and 17. And Jacob awaked out of his sleep, and said, surely the Lord is in this place. And he was afraid and said, How dreadful is this place, This is none other than the house of God, and this is the gate of Heaven. The gate of Heaven, and yet dread∣ful, as God was in that place. God at that time spake nothing but promises and encouragments,

yet did Jacob tremble at his presence. Our God is fearful even in praises. If Jacob did but dream of God, he was filled with awe, and that not only whilst the dream lasted; but when he a∣w••ke, and knew he had but dreampt. If God be so terrible when he is pleased, what is he when he is angry? Psal. 76.7. Who may stand in thy sight when once thou art angry? God was friends with Moses when he told him, Gon. 33.20. Thou canst not see my face, for no man can see me, and live. And v. 22. whilst my glory passeth by, I will put thee in a clift of the rock, and will co∣ver thee with my hand whilst I pass by. v. 23. And thou shalt see my back parts, but my face shall not be seen. Much of the terribleness of God is in∣sinuated in that strange passage, Exod. 33.3. I will send an Angel before thee; for I will not go up in the midst of thee, lest I consume thee. Here we read of God wishing the Israelites to let him go from amongst them, because his terrour was such; but elsewhere concerning the men of Beth∣shemesh sending God from amongst them (like those Gadarens that besought Christ to depart their coast) 1 Sam. 6.20. Who is able (say they) to stand before this holy Lord God, and to whom shall he go up from us? v. 21. And they sent to the inhabitants of Kirjath-jearim, saying, Come ye and fetch the Ark of the Lord up to you. Namely, be∣cause God had slain fifty thousand three score and ten of the Bethshemites for looking into the Ark. Much like to this were the words of Peter to Christ, Luke 5.8. Depart from me, for I am a sinful man, O Lord. Let the Prophet Isaiah tell you how awful the presence of God is, whom you finde thus crying out, Wo is me for I am

undone, for I am a man of unclean lips; for mine eyes have seen the King, the Lord of Hosts. How full is the 18. Psalm of expressions setting forth the awful Majesty of Gods presence, from v. 7. Then the earth shook and trembled, the foundations of the hills moved and were shaken, because he was wroth. But to quote all that might be quoted to that purpose, were to transcribe a great part of the Bible.

Of the Anger of God represented by Fire.

Therefore O my soul, pass on and think of something else, in which the parallel holds be∣twixt such Fire, as that whereby our famous City was lately burnt to ashes, and God himself, who is stiled a consuming Fire. Once again, As the power and awfull presence of God are liveli∣ly represented to us by this material Fire: so al∣so is his anger, and that both as to the essence and nature of it; as also to several attributes (if I may so call them) of that attribute of God, viz. his wrath. As namely, the impartialness of it, like fire, that spareth neither one thing nor another: as also the fierceness of it, and its consuming de∣stroying nature, to which might be added the in∣tollerableness of it, &c. First we know it is the nature and property of Fire to act, as if it were in a great passion, and yet it never is in any, nor is it capable of any. Thus saith God of himself, Isa. 27.4. Fury is not in me; that is, I am in no passion (neither can he be) yet adds, who will set the briars and thorns against me in battle? I would go thorough them, I would burn them together. Such things as are the usual effects of anger are fre∣quently done by God, but such an affection as wrath in Man is, can no wayes consist with

those perfections which are in God, no more than with the nature of fire upon other accounts.

I must not forget that I was even now speak∣ing of the impartiality of Fire, as one property of that Element by which it resembleth God. Fire is no respecter of persons or things: so their nature be but combustible, it spares neither one nor the other. May I not allude to those words 1 Cor. 3.12. If any Man build upon this foundation Gold, Silver, precious Stones, Wood, Hay, Stubble. Here are variety of superstructures mentioned; but the Fire buries all in one common heape; layes the gold and precious stones amongst the rubbish, as well as the wood, hay, and stubble. It mingles Flint stones and Diamonds: Pibbles and Jewels in one and the same Grave. As is said of Death. Eque pulsat pauperam Tabernas, Regu••••que turres; the like may be said of fire. It as soon takes hold on the Pallaces of Princes, as on the Cottages of Peasants. And is there not the like impartiality in the great God? His anger knowes no difference betwixt small and great, high and low. Psal. 76.12. He cutteth off the Spirits of Princes: he is terrible to the Kings of the Earth. Did he not sink rebellious Pharaoh, as low in the red Sea, as any of his common Soul∣diers 〈◊〉〈◊〉 did he not give his carkass in common with theirs, to be meat to the fishes of that Sea? See Isa. 9.14 15. The Lord will cut off from Is∣rael head and taile: The ancient and honourable, he is the head, &c. Isa. 10.12. I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks: vers. 26. And the Lord of Hosts shall stir up a scourge for him, according to the slaughter of Midian at the Rock of Oreb: Judg.

7.25. and the Psalmist speaking of Sisera and Jabin: the latter of which was the King of Ca∣••••••••, and had 9000 Chariots of Iron. Judg. 4.3. (〈◊〉〈◊〉 Sisera was his General) saith of them, that they perished at Endor, and that they became as 〈◊〉〈◊〉 for the Earth. Psal. 83.10. See what God did to Nebuchadnezzar, Dan. 5.21. He was dri∣ven from Men, and his heart was made like the beasts, and his dwelling was with the wilde Asses: they fed him with Grass like Oxen, and his body was wet with the dew of Heaven, till he knew that the most high God ruleth in the Kingdome of Men, and that he ap∣pointeth over it whomsoever he will. Must Jehojakim needs be buried in state, because he was the Son of Josiah King of Judah, and did succeed him in the Throne? No, saith God, Jer. 22.19. He shall be buried with the burial of an Ass, drawn and cast forth beyond the Gates of Jerusalem. Thus the anger of the great God (like fire) puts no dif∣ference betwixt them that sit on Thrones, and those that go from door to door. Hence that in Psal. 2.10. Be wise oh ye Princes, &c. Serve the Lord with fear, &c.

I observe another property in fire, and that is great fierceness and eagerness: so that for that matter there is no other creature comparable to it. A shee Bear robbed of her Whelps. A Bull in a Net, full of the sury of the Lord, is not half so fierce as fire. I would see either of them two in an angry humour gnaw great beames of Iron in sunder, and make them crumble to dust: or let them but make some massy Oak beams pre∣sently fly in two, in token of their rage; but if they can do neither, fire exceedeth them in strength and fierceness; but yet not so much as

its self is exceeded by the fierceness of the wrath of God; for whose wrath the Scripture hath no Epithite more common, than that of fierce, Num. 25.4, 32, 14. and Psal. 88.16. Thy fierce wrath goeth over me: and in the abstract, Psal. 78.49. He cast upon them the fierceness of his anger: and Nahum. 1.6. Who can abide the fierceness of his an∣ger? The power and fierceness of fire may be conceived of, and we may fear as much or more hurt than the fire can have opportunity to dous; yea this time, many of us did fear it would have done more hurt: but the wrath of God is be∣yond all that our minds can comprehend. Psal. 90.11. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath: The wrath of God is a vast Ocean, (as I may call it) his judg∣ments are a great depth, and fire is but one stream of that Ocean: and therefore fire can be nothing like so fierce as is the wrath of God. Sword and Pestilence are two other streames of the wrath of God, and there are many more, by which you may judge how fierce the main Ocean is, every arm and rivulet whereof runs with such a mighty torrent. In how many channels of distinct punishments did the wrath of God break out upon Pharaoh, and his people? and yet towards them he did not stir up all his wrath neither.

But the next property of the wrath of God, viz. its consuming devouring nature (which fire may represent to us as much as any earthly thing) will plainly prove, that divine anger is exceed∣ing fierce. Which of all the creatures God hath made is so able to destroy, so profound to make slaughter as fire is? And is it not in that respect

an Embleme of the wrath of God? What man∣ner of expressions are those, Deutr. 32.22. A fire is kindled in mine anger, and shall burn unto the lowest Hell, and shall consume the Earth with her increase, and set on fire the foundations of the Mountains: also Psal. 90.5. They are like the grass which grow∣eth up. In the morning it flourisheth, in the evening it is cut down, and withered. For we are consumed by thine anger. Also Psal. 46.8. Come behold the works of the Lord, what Desolations he hath made in the Earth. How doth the wrath of God consume persons, not only as to their estates, but as to their inward comforts, which are far more precious: Psal. 39.11. When thou with rebukes doest correct man for iniquity, thou makest his beauty to consume away like a moth. Yea how the wrath of God consumes Families. Job 31.12. It is a fire that consumeth to destruction, and would root out all mine increase; Meaning that the wrath and curse of God, which the sin he there purgeth himself from, viz. Adultery, would procure that which would do so, that might root out all his increase both as to estate and off-spring, &c. might quite consume his Family. Of Gods wrath consuming Towns and Cities, we have many sad instances, as namely in Sodom and Gomorrah, in Jerusalem, Sometimes the glory of the whole Earth. And a much more modern and sad instance as to our selves in London its self (with teares be it spoken) which none of us ever thought to have survi∣ved. Yea whole Kingdomes have been consu∣med by the wrath of God, and turned upside down: witness the Chaldean, Persian, and Greci∣an Monarchies, with several others, but when was it ever heard that a whole Kingdome was

destroyed by Fire? These things considered, the consumptions and desolations which are made by Fire may justly put us in mind of those greater desolations which the wrath of God is able to make on persons, families, and King∣doms.

Of the intolerable pain that Fire can put men to.

There is one thing more in Fire, and that is the intolerableness of that pain and misery which it is able to put us to, in reference to which I would yet further parallel it with the wrath of God. I know no pain so exquisite as that which proceeds from Fire. I know no per∣son alive so patient, as that he is able to bear it, if he be grievously burnt or scalded, till such time as the fire be taken out; that is to say, bear it without doleful moans and outcries.

Of the greater intolerableness of the wrath of God.

I think there is no man whose heart would serve him to think of lying in a siery surnace, such as the three children were cast into. Yet is not Fire its self, got within us, or about us, so intolerable as the wrath of God. It goes by the name of Fiery indignation, Heb. 10 27. not as if it were no worse than fire, but as fire being the most tormenting creature, we know can best express it. It is the sense of divine wrath that wounds the spirits of men, and there∣fore it is said, A wounded spirit who can bear? that is, none can bear. Prov. 18.14. I read Heman saying, Ps. 88.4. I am ready to die from my youth up, whilst I suffer thy terrors, I am distracted. And v. 16. Thy terrors have cut me off. And David, Psal. 38. There is no rest in my bones because of my sins. And v. 8. I have roared by reason of the disquietness

of my heart, as being under a sense of Gods wrath. v. 1. Rebuke me not in thy wrath. Whosoever said any thing may be borne but the wrath of God, doubtless meant very well; but he had spoken better, and past all exception, if he had said, Any thing may be borne better than the wrath of God. There is no viall that scalds like to that. If Francis Spira whilst despairing in his bed, had been burning at a stake instead thereof, I question whether that material fire would have put him to so much misery as did the anguish of his mind, overwhelmed with the apprehen∣sions of divine wrath, and of his future dwel∣ling with everlasting burnings. If hell its self be a fire kindled by the breath of Gods wrath, as it is said of Tophet, that the breath of the Lord like a mighty stream of Brimstone kindleth it. Surely the wrath of God is much more intole∣rable than any visible, or culinary fire whatso∣ever.

I see then the Spirit of God, according to his manner, hath couched much sense in a few words, when he tells us that our God is a con∣suming fire. There being such a likeness as is betwixt the Creator of all things and this crea∣ture; I desire as oft as I behold fire, to think of God, whilst I admire the scarcely resistible po∣wer of Fire, let me ever adore the utterly irre∣sistible power of him that made and governs it. Whilst it amuseth me to think what work and havock Fire can make in a few daies or hours. Be amazed, O my soul, to consider what greater desolations God can make in the twink∣ling of an eye, and with a word of his mouth. If he will but speak concerning a Nation, to

pluck it up, or pull it down, it will be done pre∣sently. Jer. 18. with him it is but a word and a fatal blow. Methinks it doth not only help my meditation of, but facilitate my belief con∣cerning the greatness of the power of God; Im∣partialness of his revenging Justice: Severity and Fierceness of his anger: Intolerableness of his displeasure: when I see so much of such things as these in one of his creatures, which in our houses we prefer to no better place than our chimneys, and are unwilling even there to place it, or suffer it to ascend too high. May I think of Fire more frequently and solemnly than otherwise I should, for those resemblances of God which are to be found in it. I confess, to think of God by the name of Love, as he is called, 1 John 4.8. & 16. is more pleasing, and may better suit us under great dejections, but to meditate of God as a consuming fire, may profit us more, when our hearts (which is too usual) want that due awe of God which should preserve them from sinning wilfully against him. If God be Fire to sinners, let us not dare to be as Tinder, or as Gun-powder to Sin and Temptation. If we come not neer a dismal Fire but with trembling hearts, let us not ap∣proach God but with holy reverence, and let us learn to tremble at his word, which also is com∣pared to fire. Yet lest I dwell too long upon this one subject to the prejudice of others, I will content my self with the addition of a few plain Corollaries, so easie to be drawn from Gods being a consuming Fire (in the sense given of it) that he which runs may read them. If God be Fire, woe to them that are bria••s and thorns.

Isa. 27. he will consume them. If God be Fire, it concerns us to prove our selves and our work, for the Fire shall make all things manifest, 1 Cor. 3.12. If we lay chaff and stubble, though upon a good foundation, our work will be burnt up, and our selves saved, but so as by Fire, that is, with great difficulty, and much ado. What im∣punity can great ones promise themselves, if God be as impartial towards all sorts of sinners, as Fire is towards all combustible things? If the wrath of God be more intollerable than Fire, who would not fear to offend him? If the power of God be more irresistible than Fire it self, who would set himself against him? or who can do it and prosp••r? yea, who would not labour to have God on his side? For who can be against us (that is to any purpose) if God be for us. Is God so able to destroy, let me be none of his enemies. Is he Fire, then O that I might be Gold, for if so, though he may purge me, yet he will not consume me. In a word, is God a consuming Fire, then knowing the ter∣ror of the Lord, Let us consider what manner of persons we ought to be in all holy conversation and god∣lyness.