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 ...

CONTEMPLATION IV. Of Fire kindled by Fire.

THe most usual way of kindling sire, as we all know, is by fire, one fire begets ano∣ther. That which is actually fire, makes actual fire of that which before was but potentially, or rather habitually such. The reason is plainly this, things of the same kinde do naturally resort one to another, and consort each with other, as we say proverbially, that Bards of a feather flock together, and fire hath a name above all other things for congregating, or calling together things that are homogeneous, or of the same na∣ture, as also for segregating or separating things that are heterogeneous or of a different kinde

(in so much that that was made the very defini∣tion of fire by them that knew no better) Now actual Fire, when it bath once separated the ful∣phurious particles of other bodies, from those more quiet Elements, which did restrain them, whilst mixed therwith; and when it hath brought those wilde Atomes together, which before were conveniently dispersed and dis-joyned each from other, the product is this; that each of these be∣ing habitually fire, (as flints are, out of which fire may be struck) what with the irritation they receive from actual fire, and what with that greater strength they have acquired, by being united in such great multitudes, presently they begin to kindle and show themselves in actual fire, and as it were, to brandish their glittering swords, which before they kept as it were in scabbards, as by way of triumph, that they had now cast off the yoak of mixtion, with discenting and restraining Elements, and possest themselves of that liberty which they were alwayes desi∣rous of, but could not sooner attain.

Here me thinks, I see a lively embleme of un∣godly youth, some are actually so, others are so but habitually, as being under restraint from Parents, Masters, and other Governors, who do all that in them lies to keep those fiery mettal∣some youths from consorting each with other, lest by that meanes they should inflame each other: (as beames of the Sun concentered in a burning glass, are able to kindle fire, which scat∣tered and dispersed they could never do.) Now when some or more of these young men or maides, actually wicked and debaucht, as having already cast off the yoak of all government,

and run away from those that did and should re∣strain them; either openly or secretly, lights into the company of those that are habitually such as themselves, and have great propensions to the same things: first he tempts and inticeth them away from under the jurisdiction and society of those that have hitherto restrained them (as to their lusts,) then he joynes them to as great a number as he can, of such young ranters as themselves, who mutually encourage one ano∣ther in an evil way, and strengthen the hand each of other, to do that in heards and troops, which they would dread to do singly, and one by one, and when it is come to that, then doth the wickedness which heretofore they smothered, flame out; they are presently all on a light fire, and so continue (if God extinguish it not) till having utterly consumed themselves by sin, they come to just nothing, or what is worse than no∣thing; as that which we call Fire, domineers a while, and carries all before it, but by and by it vanisheth, and we know no more of it (save that it oft-times leaves an ugly stink behind it.) To give this fair warning to young men and women, ready to be debauched by the next ill company, is all the use I shall make of that most known way of kindling fire, which is by fire its self, where the allegory you see holds in e∣very thing, and improves a truth to our hands, which might seem not worth our taking notice of, because every foole knowes it. To which I shall add but thus much, though fooles can ap∣prchend it, yet can they not apply it, at least∣wise to their own good, and he that can do so is no fool.