The Burning of London, Part 1 · Discourse 2
DISCOURSE II.
Of God's being a conſuming Fire.
THree ſeveral times do I call to mind the holy 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 children 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 counſel 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 houſes, 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 eſſicienter (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 inanimate creatures, ſeemes to bear the greateſt reſemblance of God, in reſpect of more than one of his glorious attributes, as namely of his irreſiſtible power, his awfull preſence, and affrighting Majeſty, his impartial and devouring ſeverity, 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 applicable 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 Behemoth, 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 expreſſions 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 Cormorants 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 Apples 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 Heathens 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 power 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 appear that the power of God be far beyond that of all the fires in the World, who then can deny 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 burning fiery furnace, yet not ſo much as a haire of their heads was ſinged, nor had the ſmell of fire paſſed 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 adoration; 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 ghaſtly 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 devouring fire? who amongſt us ſhall dwell with everlaſting 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 provide fiery Chariots for Gods Elijah's to aſcend up to heaven in. But we know that kind of puniſhment 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 terrible, 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 themſelves 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 expech 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 comfort of hi… whole life? From that natural dread of fire that is in men, and every mans apprehenſiveneſs of that kind of torment, being intollerable; I am led to think, that all Papiſts are either miſerable, or hypocritical; miſcrable in believing an uncomfortable lie viz. the doctrine of Purgatory; or hypocritical, in not believing that which they profeſs to own, as a great and neceſſary 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 terrible 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 dreadful, 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 aw…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 cover 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 inſinuated 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 Bethſhemeſh 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, becauſe 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 betwixt 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 livelily repreſented to us by this material Fire: ſo alſo 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 deſtroying nature, to which might be added the intollerableneſs 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 frequently 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 ſpeaking 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 Souldiers … 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 Iſrael 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 driven 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 appointeth 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 difference 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 preſently 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 anger? 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 beyond 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 judgments 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 exceeding 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 manner 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 groweth 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 ſurvived. Yea whole Kingdomes have been conſumed by the wrath of God, and turned upſide down: witneſs the Chaldean, Perſian, and Grecian 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 Kingdoms.
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 perſon 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 therefore 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 apprehenſions of divine wrath, and of his future dwelling 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 intolerable than any viſible, or culinary fire whatſoever.
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 conſuming fire. There being ſuch a likeneſs as is betwixt the Creator of all things and this creature; I deſire as oft as I behold fire, to think of God, whilſt I admire the ſcarcely reſiſtible power of Fire, let me ever adore the utterly irreſiſtible 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 twinkling 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 preſently. 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 concerning the greatneſs of the power of God; Impartialneſs 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 approach God but with holy reverence, and let us learn to tremble at his word, which alſo is compared 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 impunity 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 terror of the Lord, Let us conſider what manner of perſons we ought to be in all holy converſation and godlyneſs.