The Burning of London, Part 2 – Part 3
Phyſicall Contemplations of the Nature, and Natural Cauſes of FIRE.
CONTEMPLATION I. Concerning the Nature of Fire, and the uſe that may be made of that Contemplation.
IT much increaſeth my wonder at the great things done by Fire, when I ſeriouſly conſider what Fire is, I had almoſt ſaid what a petty thing it is. I could ſcarce believe it at the firſt, but am now convinced, paſt all doubt, that Fire is nothing but a mighty ſwarm, and corrent of ſulphurious particles, or motes of brimſtone, violently agitated or moved, and forcibly breaking out from thoſe reſpective bodies, to which they did formerly belong.
That Fire is a meer ſtream of ſmall particles, motes, or atomes, methinks the ſtrange vaniſhing of ſo much of every thing, as did turn to Fire, as it were into aire or ſmoke, (or we know not what our ſelves) doth prove ſufficiently. Though there be ſome remainder of all or moſt things that are burnt, (as namely aſhes, &c.) yet a great part of each body ſo deſtroyed is miſſing, flies away imperceptibly, (that is, we ſee nothing of what it was before) and we can but gueſs (at moſt) what is become of it. Bodies of bulk and weight, and yet not very much neither, though they may aſcend for the preſent upon the wings of others, as bars of Iron blown up with Gun-powder, yet down they come again, and having got rid of that mantle, either of ſmoke or fire, in which they mounted up, come under our view again; ſo do the ſalt and Earthy parts of moſt bodies, which we call by the name of aſhes. What ſmall things are aſhes! and yet too heavy alwaies to keep aloft, & preſſed down to the Earth with that little weight they have, which is next to none: (take them ſinglely and one by one) Surely then thoſe flaming bodies which keep their ſtation above, and never return to us again, (as we can diſcern) which fly up to the Element of Fire, (if ſuch a notion may be admitted) and there abide, (as Rivers run into the Sea) they muſt be exceeding light, and weightleſs, and conſequently as exile, and ſmall, as can be imagined. For matter (as Fire doubtleſs is) cannot but be ponderous, if there be any quantity of it together. Were ſeveral motes, ſuch as we ſee in the aire joyned together, they could not flote and ſwim as they do, in that thin vehicle, but would quickly ſink to the ground, much leſs were they able to fly up to heaven, (as if they had Eagles wings) as we obſerve fire to do.
Sith then it is clear to us, that Fire is nothing elſe but a mighty ſtream of atomes (which we ſhall prove anon to be ſulphurious) O my ſoul, apply this ere thou proceed any further. Surely this notion hath its uſe. I ſee the great God can terrify the World, yea and deſtroy it too, with any thing, yea with that which is next to nothing. 2 Pet. 3.7. But the Heavens and the Earth which are now, are kept in ſtore, reſerved unto fire, againſt the day of judgment, verſ. 10. The Elements ſhall melt with fervent heat, the Earth alſo and the workes that are therein, ſhall be burnt up. I ceaſe to wonder at God his making Locuſts, yea flies, yea lice, ſo great a Plague to Pharaoh, and to the Egyptians, that Pharaoh himſelf began to relent, whilſt thoſe Plagues were upon him. Thoſe Creatures were Giants (if I may ſo ſpeak) in compariſon of thoſe motes of brimſtone, which the great God imployed to deſtroy our City, and ſhall be his only Executioners at laſt in the deſtruction of the whole World, as I proved but now. How many parts do belong to each flie, or flea? (For even all their parts were down in Gods Book) head, eyes, eares, legs, intrails, and now each of theſe parts (and for ought I know, count bones, and all, they may be ſome ſcores of them) are I preſume as big or bigger than any one of thoſe ſulphurious Atomes, or Motes of which Fire conſiſts. A man would ſcarce believe till he had well conſidered it, that ſwar…nes of Locaſts, Canker-wormes, Cater-pillars, and Palmet-wormes, commiſſioned by God to introduce a Famine, ſhould be all that God intends by thoſe amazing expreſſions, which he is pleaſed to uſe in Joel. 2. from verſe 1, to the 11. Let all the Inhabitants of the Land tremble, for the day of the Lord cometh, &c. verſ. 1, and verſ. 2. A great people and a ſtrong, there hath not been ever the like, nor ſhall be any more after it, to many Generations, verſ. 3. The Land is as the Garden of Eden before them, and behind them a deſolate Wilderneſs; yea, and nothing ſhall eſcape them. The appearance of them it as horſes, and as horſ-men, ſo they ſhall run. Read to the end of the eleventh verſe. Dreadful expreſſions, yet were all verified in an Army of Locuſts, and ſuch like deſpicable inſects, by which God did ſuch execution upon them, as did demonſtrate thoſe expreſſions, not to have been ſo ſtrange as true, yea to have been no hyperbolies. Joel 1.4.
Now, how eaſie is it for us to believe this might be ſo, who have ſeen the great God working wonderfull deſolations by far weaker inſtruments, viz. by an army of little motes of brimſtone, all in an uproare, and joint conſpiracy, to take their flight from thoſe bodies, in, and with which they lately dwelt in a profitable peace, and Amity. Goliah in proportion did not more exceed David in ſtrength and ſtature, and dimenſions every way, than Locuſts, and ſuch like inſects do exceed thoſe little Atomes, whereof Fire conſiſts. Beſides thoſe Inſects, are living creatures (which is a great matter) but the ſulphurious particles I am ſpeaking of (otherwiſe called fire) are (as we all know) things without life, and yet ſo nimble when God ſets them on, as if they had vigorous ſouls to actuate them; or rather, as if they themſelves were all ſoul, and ſpirit, which are indeed ſome of the contemptibleſt ſhreds, or rather ſilings of meer matter. I ſee then that the great God can make a formidable Army of any thing, (even of the duſt of the earth, for why not of that, as well as of theſe?) I have therefore done wondring that ſuch things ſhould be ſpoken of Locuſts, and ſuch like inſects as are in Joel 2.11. The Lord ſhall utter his voice before his Army, for his Camp is very great. The words that follow in the ſame verſe, are a ſufficient Comment, For he is ſtrong that executeth his word. surely they do their work in his ſtrength, whoſe glory it is to make weak things confound the mighty, and things that are not, bring to naught things that are.
I further learn from hence, the great danger of an enraged multitude, though every one of that number fingly, and by himſelf conſidered, be very mean and deſpicable: yet all put together, may be terrible as an Army with Banners. The Pſalmiſt ſeems to ſpeak of the tumult of the people, as if it were ſo hard to ſtill and pacifie, as the very raging of the Sea. Pſal. 65.7. Which ſtilleth the noiſe of the ſeas, and the tumults of the people. Multitudes of people are compared to great Waters, or Inundations, and they as well as Fire it ſelf (though each ſingle perſon is but as one poor drop) will bear down all before them. It is God-like to ſtill the Tumults of the people; but to raiſe tempeſts and commotions amongſt them, as Jonas did upon the Sea, is neither the part of a Chriſtian, nor of a wiſe man? Who would conjure up thoſe ſpirits which poſſibly he ſhall never be able to lay again? Oh the ſtrength of weak things united and combined by whole millions together! oh the greatneſs of little things met in ſuch infinite ſwarms; what vaſt things are the Sands of the Sea-ſhore, take them together? What huge mountains do they make? and how do they give Law to the Sea its ſelf, and ſay to it under God, hitherto ſhalt thou go and no further? Jer. 5.22. Fear ye not me, ſaith the Lord, which have placed the ſands for the bounds of the Sea, that it cannot paſs it, and though the waves thereof toſs themſelves, yet can they not prevaile; though they roar, yet can they not paſs over. Yea, what ſmaller and more deſpicable thing, than each of thoſe by its ſelf conſidered? They have more paſſion than pollicy that ſtick not to inrage the body of a Nation, without a juſt and enforcing cauſe, though to humour them in every thing (any more than children) is not commendable, or convenient. What goodly ſhips have ſtuck faſt in thoſe heaps of duſt, called ſands? ſo as they could never get off again, yea been ſwallowed up by them? as Jonas was by the Whale, or Corah and his complices by the earth, when it opened its mouth upon them? ſo that no diſcreet pilot ventures to come neer them, or offers to ſay what hurt can ſo ſtrong and ſtately a veſſel, receive from thoſe ſands, which are but a heap of duſt, thouſands of which run thorough a little pin-hole in an hour-glaſs in the ſpace of one hour? If an Ocean of Atomes did (as we know to our coſt) bring greater and ſpeedier ruine, on our famous City than an hoaſt of men could have done (for that they much exceeded any army in number, though their power ſingly were next to nothing.) If ſo, I ſay, it appeareth, that vaſt and innumerable multitudes (at leaſtwiſe of people) though of the weaker and more deſpicable ſort, ought not to be bad in contempt, or to be needleſly put into a combuſtion. Alas, were it not that God had put a divine ſtamp upon Magiſtrates (as he hath been pleaſed to call them Gods) ſurely they could no more rule the people, when in the calmeſt temper that ever they are in (ſome being alwaies too rough) then they could rule the Sea. What wiſdom can it then be to put ſo unruly a body into agroundleſs commotion? If this Sea once become troubled, work, and rage, and foam, and ſwell, how much is it to be feared it may overflow all its banks, and invade us with a ruining inundation? It was not cowardize, but prudence in Herod, to decline putting of John to death, for fear of the people, becauſe they accounted him a Prophet, Matth. 14.15. Likewiſe in the chief Prieſts and Elders of the people, not to reply unto Chriſt, that the Baptiſm of John was of men, becauſe of the people, who all held him as a Prophet, Matth. 21.26. For my own part, I dread, the Inſurrection of people, no leſs than the conſequences of Fire it ſelf, the beginnings whereof have appeared very contemptible, ſo that it hath been ſaid, (as is reported) that ſuch a fire as that was at the firſt, might be piſſed out; but the concluſion fatal, beyond all imagination.
Now do I long to be at the end of this Meditation, but having promiſed to ſhew what the matter of thoſe particles is whereof Fire conſiſts, and conſidering with my ſelf that ſome good morall may be gathered and infer'd from thence, as I have already hinted, that ſulphurious or oily particles are thoſe whereof Fire doth altogether or moſtly conſiſt: ſo I ſhall now undertake to prove that ſo it is, and conſider how we may improve it. It is manifeſt that all mixt bodies here below are compounded of five Elements, or principles, viz. Spirit, (otherwiſe called Mercury) Water, (or Phlegme) Sulphur, (or an Oily kind of ſubſtance) Salt and Earth. For each natural body, be it of vegitables Animals, or Minerals, is by chymical art reduced or reſolved into theſe five. From any ſuch bodie may be drawn a ſpirit, or generous ſubtile liquor; an Oile, a Water, a Salt, and a kind of Earth; ſaving that the two laſt are rather ſaid to ſtay behind, than to be drawn. now if each body that is burning, be as it is, both its own fire and its own fuell, both that which burns and that which is burnt, then one or more of the fore-mentioned principles ſo modified, muſt be the matter and form of fire. As for the Watery and Phlegmatick part of each body, no man will ſo confound two Elements ſo contrary each to other, as to ſay that is the Fire which conſumes. Then as for that Salt and Earth which belongs to bodies, they are not the Fire that burns them up, for that which burns ſo far forth conſumes and flies away, but Salt and Earth they remain after the greateſt burnings, under the form of Aſhes. True it is, that ſpirit or ſpiritous Liquor which is in Bodies, is capable of taking Fire; as we ſee ſpirit of Wine will burn, and Feavers ariſe in the bodies of men by vertue of their ſpirits being inflamed; but then we muſt conſider, that there is but little of that which is called Spirit, or Spirits, in Timber, and ſuch like materials of houſes, as are deſtroyed by Fire; neither is the Fire of any great duration which hath only Spirits for its fuell; as we ſee in the bodies of men, that thoſe Feavers which only fire the Spirits, never laſt above three or four daies, and many times not above one day; and are therefore called Ephemeral.
Having therefore quitted Water, Salt, and Earth, from being the cauſes of Fire; and alſo proved that the Spirits of ſuch kind of bodies which have but little of Spirits in them, cannot contribute much to the maintenance of a deſolating Fire; Sulphur, or the oyly part of each body will appear to be the great Incendiary, and to be more the matter, fuell, and fomenter of Fire than any thing elſe. And that it is ſo, doth yet further appear, in that ſuch bodies of all others, are moſt apt to take Fire, and to burn fiercely when they have ſo done, in which there is moſt of a ſulphurious or oily ſubſtance, as Oile it ſelf, Pitch, Tarre, &c. Moreover, we ſee that when any body is thoroughly burnt, the ſulphurious parts are all or moſt of them gone (as if conſcious of what they bad done, they had fled for it) and which is moſt of all demonſtrative, when thoſe parts are once gone, all or moſt of them, what remains will burn no longer; as you ſee, we cannot make a fire with Aſhes, for that they conſiſt only of Salt and Earth, with little or no commixture of Sulphur.
Sith then Sulphur or Brimſtone (though in an acceptation ſomewhat different from that which in commonly called by that name) is the great matter of Fire, and the Agitation, Commotion and Flight of it, is the very Form of Fire. I ſhall the leſs wonder hereafter to finde the Scripture ſtill joyning Brimſtone and Fire together. So Gen. 19, 24. The Lord rained upon Sodom Brimſtone and Fire. Pſal. 11.6. On the wicked he ſhalt rain Fire and Brimſtone. And Iſa. 30.33. The Pile whereof is Fire & much Wood. The breath of the Lord like aſtream of Brimſtone kindleth it, viz. Tophet. Fire moſt uſually kindleth Fire. A ſtream of Brimſtone in violent motion is Fire, and here you ſee the breath of the Lord, is ſaid, like a mighty ſtream of Brimſtone, to kindle Tophet; which kinde of expreſſion is more genuine and philoſophical than moſt men know it to be, and may hint unto us, that thorough our ignorance it comes to paſs that many expreſſions in Scripture ſeem to us no more proper and ſignificant than they do, it faring with us in the reading of holy Writ, as with thoſe that ignorantly walk or ride over precions Mines, little do they think what a world of Treaſure they tread upon; nor if they did, could they be content till they had gotten within the bowels of that ground which now they flightly trample upon. But I have been too long in this Philoſophical contemplation (becauſe it was ſuch) and muſt endeavour to compenſate my prolixity in this with greater Brevity in the reſt, at leaſtwiſe of that ſort, if any ſuch ſhall occur.
CONTEMPLATION II. Touching the Nature of Sulphur, which is the principal matter and cauſe of Fire, and how it comes to be ſo miſchievous in the World.
BEing credibly informed that the Element called Sulphur, hath had the greateſt hand under God in the late diſmal Fire (as it hath had in all other, whereby Towns and Cities have been laid waſte) it is but fit we ſhould take him under ſerious examination, and ſtrictly enquire what he is, & by what waies and means he brings ſuch great deſolations to paſs. Sulphur, that is, Brimſtone ſo called by Chymiſts, becauſe it hath ſome aſſinity with that which we commonly call Brimſtone, though it be not the very ſame (for our common Brimſtone is a compounded body, ſo is not that we treat of) is one of thoſe Elements or principles with which all terreſtrial bodies are made up, and whereof they conſiſt.
It hath pleaſed the God of nature, who is called Natura naturans, that amongſt all things here below, even thoſe which go by the name of Elements, as Air, and Water, and Earth, there ſhould be no one pure and unmixed, and which is more ſtrange, that the principles of which each body is compounded, ſhould be of different and contrary natures, viz. hot & cold, moiſt and dry, heavy and light, active and unactive, weak and ſtrong. Yea, that contrariety which is betwixt thoſe Elements of Fire and Water, Earth and Air, which are the Ingredients of each Sublunary, makes for the good of each, and for the benefit of the whole, ſo long as they quietly draw together in that yoak of mixture in which God hath placed them. So that as the Apoſtle ſpeaks in another caſe, 1 Cor. 12.21. The eye cannot ſay to the hand, I have no need of thee; nor the head to the feet, I have no need of you. Fire cannot ſay to Water, or Water to Fire, or either of them to Earth, I have no need of you. Though ſome of them do curb and limit the Activity of others; yea, the more ignoble put ſome reſtraint upon thoſe that are more noble than themſelves; yet in all this they do but what is neceſſary for the well-being, if not alſo for the very being of the compoſitum. Mercury and Sulphur would be too volatile and apt to vaniſh, if Earth and water did not hold them in: Water and Earth would be too dull and ſluggiſh, if Sulphur and Mercury did not put life into them. Elements are ſaid to abide in mixtion refractly, that is, brokenly, not one of them being able ſo fully to execute its own pleaſure, and inclination, as it might, if it were all alone; and it is beſt it ſhould be ſo, for if one of them get an abſolute unlimited power, and make vaſſals of all the reſt, preſently all goes to wrack. So in acute Feavers, when either the ſpirits are too high, or the ſulphurious part of the blood; and ſo in chronical Feavers or Agues, when ſalt is become too predominant in the blood, and hath ſowred it (like Ale in Summer) you ſee what work it makes, how it threatens no leſs than death and diſſolution. Yet give me leave to ſay, though no one Element have unlimited power where there is a due mixtion, yet neither is Anarchy or Ataxy to be found in mixt bodies, no not in vegetables, which have the loweſt degree of life; nor yet in minerals, which have none. For ſome one Element is ſtill predominant over all the reſt hence amongſt men, ſome are connted fanguine, others phlegmatick, &c. there being no where found in bodies that which is called, I empe…mentum ad pondus, that is, juſt ſo much fire as water, and air as earth, weight for weight, (as if Nature were a Levelker) but temperamentum ad juſtitiam; as in a Medicine, in which are ſcruples of gentle purgers, to a few grains of thoſe that are ſtronger, and in each a baſis which is ſupreme over all things in the medicine; yet not put without its correctives, leſt it ſhould work too violently. You will ſee anon whether all this tends, I ſaid before, that ſulphur is one Element or Ingredient of all terreſtrial bodies, and now I ſhall add, that it is one of the moſt active, noble, and uſeful amongſt them all. If that which is called the Spirit or mercurial part, do excell the ſulphur, as it is ſaid to do, yet doth ſulphur as much excel the other three Principles, viz. Salt, Water, and Earth; ſo long as it remains in a convenient mixture and dwels peaceably with all the reſt. It were caſie to expatiate in the commendation of Sulphur, ſo placed and qualified as God hath originally placed and qualified it in and with other Elements. Sulphur (ſay Chymiſts, and truly) is as it were the warm boſom in which the ſpirituous parts of all bodies do lodge, the bond of union, or copula betwixt ſpirits, and more groſs ſubſtances (as Cartilages or griſtles are betwixt hard bones and more tender parts.) It is that to which moſt bodies do chiefly owe their acceptable colour, taſte, ſent, and amiable texture. From thence moſt vegetables do derive their maturity, ſweetneſs, and moſt other perfective qualities. It doth ſuch ſervice in bodies as nothing doth more: namely, it curbs the ſharpneſs of that ſalt which is in them, it blunts the acrimony of the ſpirits, by its ſupple oily quality, it cements and ſodres other elements, which otherwiſe would never hold together; being ſomewhat glutinous, it contributes to the conſiſtence of bodies, which would be otherwiſe over flaid and volutile; in a word, it hath a faculty of reſiſting patrefaction more than any thing elſe, in ſo much that by means thereof Ale may be kept from ſowring in the midſt of Summer, and Juices of Plants from corrupting. All this and much more may be truly affirmed of Sulphur whilſt it keepes its proper place and ſtation.
But when this noble and uſeful Element once becomes impatient of the Yoak of mixtion with other Elements, and will no longer indure that water ſhould allay it. Salt ſhould fix it, Earth ſhould clog and retard it, nor yet that the ſpirits though more excellent than its ſelf, ſhould govern it, then doth it play the maddeſt pranks imaginable; it breaks away from thoſe other Elements that were joined with it, like an unruly ſervant from his Maſter, that flings open the doors, that who will may come out or go in, leaves all expoſed to rapine and ſpoile, and not content with that, muſters together all the debauched youth, (ſuch as himſelf) that he can come neer, drawes them away from their reſpective Maſters, and engageth them in the ſame Rebellion with himſelf, and by this meanes it not only ruines all that ſociety, whereof it was before a profitable member, and thoſe which it hath drawn into the ſame conſpiracy, but its ſelf alſo. For it can no more ſubſiſt without thoſe Elements which it hath caſt off, than they can ſubſiſt without it, and ſo it quickly vaniſheth and comes to nothing. I ſay not only the Elements which are left behinde do moulder and crumble to duſt and aſhes, but by that meanes its ſel… is quickly almoſt annihilated, which is far worſe.
Now methinks there ſhould be ſome morality if not Divinity alſo, to be learned from this diſcourſe of ſulphur, which if I had deſpaired of, I would never have dived ſo far into it. How naturally then do the following conſiderations offer themſelves from what hath been diſcourſed as touching ſulphur, viz. In the firſt place, how uſeful many men of ſulphurious tempers that is active, ſubtle and vigorous; might be, could they but skill of it to be contented and peaceable? but on the other hand, how dangerous all ſuch perſens are, even above others, when once tranſported with pride or paſſion, affectation of undue liberty, or unlimitted dominion? Then do they verify that ſaying, Corruptio optimi eſt peſſima. The beſt things when depraved, become the worſt of all. An Apoſtate Arch-angel is moſt likely to make a Belzebub or Prince of Devils. No Element more perfective of bodies, than ſulp…ur duly bounded, but otherwiſe none ſo deſtructive.
Moreover, how great an embleme is ſulphur of thoſe men and of their miſery, who have not the wiſdome to know when they are well? who want for nothing, and yet cannot be content. Such men whilſt they graſp at more, uſually loſe what they had, like our firſt parents, who affecting to be as God, knowing good and evil, (when they knew enough already) became like the bruites that periſh, or as Luciſer, (if that be meant of the Devil) who ſaying he would aſcend, and be like the moſt high, aut Deus aut nullus, as he ſaid, aut Caeſar aut nullus, was caſt down to hell.
Sulphur is in point of power and dignity the ſecond Element in each body, yet oft times that ſatisfieth it not, but it would have the Throne, which belongeth to the things called ſpirits, and then Icarus-like, by ſoaring ſo high, it melts its waxen wings, and falls down into almoſt nothing.
I further obſerve how ſulphur, whilſt it deſtroyes other things, deſtroyes its ſelf, ſo many men, whilſt Sampſon-like they go about to deſtroy the Philiſtines, (as they count them) pluck the houſe (as he did) upon their own heads. Such as are ever biting and devouring others, are like by others to be bitten and devoured. (Gal. 5.15.) The ſad experience we have had in that kind, may ſave me the labour of reflecting yet further, from the nature of Sulphur, upon the danger of an inteſtine War, when one part of the ſame body fights with another, or with all the reſt. Sulphur is a part of thoſe bodies which it preyes upon; and what doth it get by it? it ruines the fabrick it did belong to, and its ſelf to boot, yea ſome parts of the body, after it hath done its worſt, do ſtill remain, when its ſelf is utterly extinct, and no more to be ſeen.
Moreover I obſerve that ſulphur goes about to deſtroy that order, which God hath placed in the World, viz. That Elements of a different nature, ſhould cohabit and dwell together in peace and concord, (which may be done) for ſo it fareth in moſt things in the World. Sulphur would make a ſchiſme and a rent, as not induring to have its exceſſes corrected, (as it is needful they ſhould be) therefore it fancieth to dwel alone; ſues out a divorce, and puts aſunder the things which God had joyned together, and what comes thereof? Doth it not periſh in the doing of it? I am deceived if men of ſo proud a temper, that they can brook no allay of their exceſſes (which are things incident to moſt men, both in opinion and practice) by a commixture of ſuch Elements, as they might ſafely cohabit with, (yea and be happy, though not perfectly humoured in a conjunction with them) do not at length gain as little by it, as enraged Sulphur doth when it flies from the reft of thoſe Elements, to which it was formerly united, and ſoon after dies, like a woman that will needs live from her husband, and ſo ſtarves for want of Alimony. Men of that principle and practice, go about to diſſolve the world, at leaſtwiſe take that courſe that would do it, if followed in all things. For when the great God ſhall aſſign to each Element its proper and diſtinct place, by it ſelf, (in caſe he annihilate them not) which no inſtrument is more fit to effect than Fire,) then will the whole world be at an end.
CONTEMPLATION III. Concerning the true cauſe of Combuſtibility, or what it is that doth make Bodies obnoxious to Fire: together with the improvement of that conſideration.
IT is the Fire that is within each Terreſtrial body, which alone expoſeth it to that Fire which is without. It is a moſt true ſaying, that Fire is potentially in almoſt all bodies, but actually in very few; the meaning is, there is that in moſt bodies which can eaſily become fire, yea which is actually fire, quoad actum primum, and differs no more from true fire, than the ſame man when he is quiet, differs from himſelf when he is in a rage or paſſion, which he may be eaſily put into. Were it not for that fire that is within its ſelf, nothing could be burnt: for fire doth all its execution upon other things, by means of that confederacy and conſpiracy which it hath with thoſe bodies which are inkindled by it, opening as it were the priſon-doors for them, knocking off their fetters, reſcuing them from their keepers, I mean thoſe contrary Elements whereby they were reſtrained before, and kept aſunder, and then giving them opportunity to unite together, and with joynt force violently to break away, and to deſtroy thoſe bodies which before they did help to preſerve.
How great cauſe have we then to wonder that almoſt the whole creation is not in a flame, ſith moſt creatures carry fire as it were in their boſoms continually, at leaſtwiſe are as tinder, which a few ſparks falling upon, are able to turn into fire? It is no marvel to ſee thoſe things deſtroyed which do alwaies bear about them the inſtruments and principles of their own deſtruction, as one that did alwaies go up and down with his pockets full of looſe Gun-powder. In a like ſenſe as St. John ſaith, All that is in the world, is the luſt of the fleſh, or the luſt of the eye; meaning as fuel ready for thoſe luſts to kindle upon, and propagate its ſelf by, may it be ſaid that all or moſt things of the World are Fire, as to ſome part of them, that is, as fuell for fire to work upon, and to convert into its own nature.
May not this notion of creatures, being conſumed by their own internal fire, put us in mind how that mans deſtruction alſo is of himſelf, and that our greateſt enemies as Chriſt ſaith, are thoſe of our own houſe. The fire of temptation from without us could do us no great hurt, were it not for the fire of ſin within us conſenting and conſpiring therewith. For every man is then only tempted, that is overcome by temptation, when he is inticed and drawn away of his own luſts. It is ſaid of Chriſt that the Devill came and found nothing in him. Thereupon it was that the fiery darts which he threw at Chriſt, were preſently quenched and took no effect, neither could they upon us, if there were nothing in us to comply with them. Woe unto us that we are traytors to our ſelves, and do naturally combine with our greateſt enemies to accompliſh our own ruine.
But as thoſe bodies are leaſt incident to fire, in which there is moſt of water, ſalt, or earth, to rebate the petulancy of ſulphur, ſo are thoſe ſoules leſt obnoxious to the injuries of temptation that have the moſt grace, which in ſcripture is compared ſometimes to water, and other times to ſalt, let your words be ſeaſoned with ſalt, that is, with grace.
Seeing then in this life more or leſs of ſin will alwayes cleave to us, as ſo much ſulphur ready to ſet us on fire; labour we to weaken the power of it, by the predominancy of grace, ſo ſhall the remainder of our very ſins in ſome ſenſe, contribute to our good (as ſulphur to the good of thoſe bodies it is mixed with) as tending to keep us from pride, ſecurity, ſelf-confidence, truſt in our own righteouſneſs, and ſuch like evils, to weaken in us the ſalt ſharp humour of cenſuring others to make our ſpirits more ſerious and conſiſtent by the ſhame and grief which they occaſion in us: ſo ſhall we improve them as vipers in treacle, which ſo mixed, make it the better antidote, and that which was as down-right fire in the commiſſion of it, ſhall become as profitable ſulphur in our reflection upon it, and accommodating of it to the forementioned uſes and purpoſes.
CONTEMPLATION IV. Of Fire kindled by Fire.
THe moſt uſual way of kindling ſire, as we all know, is by fire, one fire begets another. 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 nature, as alſo for ſegregating or ſeparating things that are heterogeneous or of a different kinde (in ſo much that that was made the very definition of fire by them that knew no better) Now actual Fire, when it bath once ſeparated the fulphurious 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 being 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 deſirous of, but could not ſooner attain.
Here me thinks, I ſee a lively embleme of ungodly 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 mettalſome 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 ſcattered 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 reſtrain 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 another 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 nothing; 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 every 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 apprchend it, yet can they not apply it, at leaſtwiſe to their own good, and he that can do ſo is no fool.
CONTEMPLATION V. Of Fire kindled by Putrefaction.
THey ſay that fire is ſometimes kindled by means of Putrefaction, & it ſeems evident from experiments, both without and within our ſelves, that ſo it is. What are Feavers, but as it were ſo many fires kindled in the bodies of men? Elſe how do they make the blood to boile in our veines, and ſo exceedingly rariſie, it that the veſels are painfully diſtended by it, and are ſcarce able to contain it? or how come they to make ſuch a heap of aſhes in the body, as appeareth to be made by that deep ſediment that is in the urine when the diſeaſe begins to decline, or (as it is vulgarly called) to break away? Theſe hints may ſufficiently prove that Feavers are Internal fires; and whence are moſt of thoſe ſires (at leaſtwiſe that are of any long continuance) but from Putrefaction, and thence called Putrid Feavers? Now as for Corruption or Putrefaction, it is thus defined, viz. that it is the ſeparation of thoſe parts and principles which were before mutually combined (the band of their union being diſſolved) or that it is the diſſolution of, or reſolution of a compounded body, into all or moſt of thoſe principles or elements of which it was compounded, ſome taking their flight one way, and ſome another. Now this ſeparation or divorce of the principles of bodies one from another, contributeth to the inkindling fire by this means, viz. becauſe when the ſulphurous particles get looſe from the reſt, then do they combine together, and break away with great heat and violence from thoſe leſs active Elements, to which they were joyned before, and thence comes Fire. Thus in putrid Feavers, the due mixture and compoſition of the blood is very much deſtroyed, the thicker and thinner parts affecting as it were to be each by themſelves (like the whey and curds in milk, that is ſowred or turned) which were before perfectly united. Then the ſulphurious or oily part of the blood, thus ſet at liberty, flies thorough the body with great violence and ſets all into a combuſtion. And this is the great inſtance, as from within our ſelves, of Fire ariſing from Putrefaction. As for an experiment from without, one may ſuffice, viz. that of Dung, which lying together in heaps, and ſo putrifying more and more, doth ſometimes wax ſo hot, that it ſets fire on the ſtraw that is mingled with it: which is long of its ſulphurious parts by putrefaction, ſet at liberty, and flying away in great troops, and with much violence.
And is there nothing to be made of all this beſides matter of Speculation? You know what corruption and putrefaction doth ſignifie in a moral ſenſe; and ſure I am that kind of corruption is the cauſe of all the miſchievous fires that are in the world. Did God drown the old world, becauſe all fleſh had corrupted its ſelf? and did he not burn Sodom and Gomorrah for the ſame cauſe? So likewiſe Jeruſalem, Jer. 9. v. 13. The Scripture calls ſinful communication foreign, that is, rotten or putrified, Eph. 4.20. and ſaith of it, that it doth foreign, that is, corrupt or putrifie good manners. Many fires are kindled by ſuch communication, viz. fires of luſt, and fires of anger, and of revenge, beſides thoſe fires of judgment and vengeance which God ſends upon the world for the ſame. James 3.6. The tongue is a fire, a world of iniquity, and ſetteth on fire the courſe of nature, and is ſet on fire of Hell.
Moreover, if we take the word putrefaction ſtrictly for a ſeceſſion or ſeparation of principles or elements formerly united, in that acception it is capable of a good moral, and may ſerve to teach us how great the danger of perfect ſeparation and diſunion is, even amongſt thoſe whoſe principles do ſo far forth diſagree that they cannot be together, but refractly, as fire and water in mixtion: Yet theſe in natural bodies, as contrary as they ſeem, do much better in a convenient mixture and compoſition, than they ever can ſingly and apart: yea when they fall in pieces, though one bear a greater ſway for the preſent than before, and that the worthieſt of all the reſt (as it might be the ſpirits in Ephemeral Feavers) yet as well that part which rules more abſolutely than ever for the time being, as thoſe parts which are more than ever ſubjected to it, is quickly deſtroyed and brought to nothing.
Natural bodies cannot be miſtaken about their own party (which are really ſuch) but by a kinde of infallible inſtinct, do draw thoſe parts out of other bodies, which are for kinde the ſame with themſelves, as the kindled fulphur that is in one body, kindles and drawes forth that ſulphur which is in another, and yet it proves unhappy and fatal to thoſe bodies (as to ſulphur in particular) that they divide from all others, and will unite only amongſt themſelves, though they are all perfectly of the ſame ſpecies, and no more than juſt numerically differenced. How it ſhould be more ſafe for men to do the ſame thing, viz. to abſtract and divorce themſelves from all, but thoſe that are of their perſwaſion, whilſt mean time divers may be ſuch, only in pretence, and for their own ends for ought they know, and others whom they reject may heartily ſymbolize with them in more things; I ſay, how that can be prudent or ſafe, I am yet to learn.
Thoſe that affect that ſimplicity which is poculiar to God, and his alone prerogative, let them conceive a diſpleaſure againſt the compoſition of their own bodies, and try concluſions to make them conſiſt but of one Element, and that the nobleſt of all. Let them quarrel four of thoſe five principles which are the ingredients of our bodies, and reſolve to turn ſulphur, ſalt, Earth and Water out of doors, and that they will conſiſt of meer ſpirits, and to that end let them exalt thoſe ſpirituous liquors that are in them, to the greateſt height that may be, that ſo they may be able to turn thoſe four inferiour principles out of poſſeſſion, and live alone in and throughout the whole body, all the veines and arteries being henceforth filled with ſpirits only in ſtead of blood: Try how this experiment will ſucceed. If it do well, attempt the like thing upon the Church and State, bring them to the ſame paſs. But if you finde this likely to ſet on fire the whole courſe of nature, to ſet you in a violent feaver that will ſoon burn you to death, be ſo juſt as not to wiſh that ſhould be done to others that you would by no meanes have done to your ſelves; and ſuſpect that may be bad for publick bodies, which would be ſo deſtructive to your own private. Let one principle bear rule over all the reſt, (as in good Wines the ſpirituous parts are predominant) and let the nobleſt Element ſway the Scepter, elſe things will degenerate: (as Wines do into Vinegar, when the ſpirits are kept under, and the ſaline or ſaltiſh particles exalted:) but let the leſs noble Elements not be excluded, but fairly comprehended in a due mixtion and ſubordination, otherwiſe if it fare with men (as it doth with fire) that which aſpires to be all in all, will ſoon vaniſh, and be as it were annihilated.
CONTEMPLATION VI. Of Fire kindled by the colliſion of two hard bodies.
AS obvious almoſt as any of the former, is the way of kindling fire by the colliſion or ſmiting together of two hard bodies, as when ſlint & ſteel are ſtruck one againſt the other: the reaſon why fire iſſues from thence, is, becauſe by the blow given, the ſulphurious particles of the ſteel and flint are put in motion. Now inward they cannot move, becauſe theſe bodies being hard and of cloſe parts, do ſuffer nothing to get within them, for as much as there can be no penetrating of dimenſions. Therefore our they muſt come, and if they could come out leiſurely and by degrees, they would produce no fire, or ſcarce ſo much as heat, but ſallying forth in great haſte, and all at once, as if they were affrighted with the blow they had received, by virtue of their number, union, and violent motion, they ingender ſparks, & produce that fire which we diſcern to come from them.
Juſt thus it is betwixt perſons of ſtout and ſturdy ſpirits, when they happen to claſh one againſt another, retreat and retire into themſelves they cannot, to deliberate, and conſider what they had beſt to do; ſo full are they of themſelves, that is, of their pride and paſſion, but out they come, being once put into a commotion, and with all the ſpirits they can make & muſter together, aſſaile each other, and with their drawn glittering ſwords, do as it were fire at one another, and with greateſt eagerneſs purſue a bloody duell.
Now oh the folly of men, Do they not know that the conteſts and incounters of two great ſpirits, is as like to produce ſuch a bloody iſſue as the ſmiting of ſlint and ſteel together, is to bring out Fire, and yet they will give way to it upon every ſlight occaſion, as if they had leſs conſideration than the devil himſelf, who ſaid, skin for skin, and all that a man hath will he give for his life: but they will give or throw away their lives upon every trifling provocation, as if they were nothing worth. I wonder who it is that doth ſo highly honour the memory of men dying upon thoſe termes, that perſons of quality ſhould be ambitious of it?
I wender in whoſe Kallender it is, that ſuch kinde of perſons are put down for Martyrs, Saints and Worthy-men! I wonder what heathen God it is, whom men think to pleaſe with ſuch kinde of ſacrifices (for the true God doth moſt certainly abhor them) I wonder that men who ſtand ſo much upon the nobleneſs of their blood (as if each drop of theirs were more worth than all that runs in the veins of ordinary men) ſhould trivially pour it out, or hazard it to be poured out, like water upon the ground, and at the ſame time everlaſtingly tain it, by ſheding the blood of others, either actually or intentionally. Surely Cain and Lamech, and theſe men deſerve to be canonized all in one day, at leaſtwiſe it is very ſit that all their names ſhould be written in red characters, that is, in letters of blood.
But what ſhall we ſay to thoſe perſons, who make it their buſineſs to knock thoſe ſlints and ſteels againſt each other, and then to finde tinder to receive the ſparks, and matches to procure the flame, (that tinder of its ſelf could not) that is, to ſet perſons of great and ſturdy ſpirits together by the eares to foment their differences, and to make them thirſty after one anothers blood. If that rule in Law be true, Plus peccat Author quam Actor. If any ſuch two ſhall happen to kill one another in a duel, or ſo, they will be murtherers, but you will be greater murtherers than they.
I can ſcarcely think of two hard bodies by their mutual attrition fetching fire out of each other, and not meditate that thus it is when two Nations fall at oddes, they are alwayes firing one at another, and the reaſon is, becauſe they are hard bodies, and neither can yield, (one cannot yield in point of right, nor the other in point of honour) and ſo thoſe ſparkes are continually ſtruck from each, which fomented by that tinder, that ill-willers to both do cheriſh it with, and propagated by dangerous matches, and confederacies, breaks out into that flame which poſſibly may never come to be extinguiſhed. Oh how do I long for the accompliſhment of that promiſe! Iſa. 11.6. The Wolf ſhall dwell with the lamb, and the leopard ſhall lie down with the kid, &c. And verſ. 9. They ſhall not hurt nor deſtroy in all my holy Mountain. And Iſa. 65.2. How ſhould I rejoyce to ſee ſome of that Propheſy fulfilled in our days. Iſa. 2.4. They ſhall beat their ſwords into Plowſhares, and their ſpeares into pruning-hooks, Nation ſhall not lift up ſword againſt Nation, neither ſhall they learn War any more. I further conſider, if two things be ſtruck together, though one behard, if the other be ſoft, (as a feather againſt a flint) not one ſpark will inſue. Thus it is, when perſons of rough and rugged tempers are marcht and mated with thoſe that are of a quite contrary diſpoſition (viz. full of the Ornament of a meek and quiet ſpirit) though that which is hard may daſh againſt that which is ſoft, yet no fire of contention is thereby inkindled, becauſe that which is ſoft ſoon yields, and ſo prevents the quarrel. We ſay, the ſecond perſon makes the fray, and Solomon gives us a better proverb, Prov. 15.1. A ſoft anſwer turneth away wrath, and Prov. 25.15. A ſoft tongue breaketh the bones. So will a flint break upon a cuſhion better than upon that which is hard. May I never be one of thoſe hard things which help to kindle fire, either national, domeſtical, or otherwiſe, but always poſſeſt of that chriſtian ſoftneſs, that may prevent the kindling of thoſe things, which upon a little undue colliſion would be all in ſparks, if not in flames.
CONTEMPLATION VII. Of Fire kindled for want of vent, as in Hay, &c.
THere is one way more whereby Fires are ſometimes kindled, the conſideration wherof is capable enough of a practical improvement, and therefore I ſhall not paſs it by, and that is, by denying convenient vent to bodies, that are full of ſulphur. Thence it is, that Hay that is laid up too wet, and lies too cloſe together, is frequently ſet on fire, becauſe by that meanes thoſe ſulphurious particles, which would otherwiſe have exhaled by degrees, are pent in, and being ſo, do aſſociate one with another, provoke and excite each other, and when they have gotten a ſufficient number of them together, with united force do as it were break Priſon (for want of leave to go out quietly, now and then ſome of them, or ſome by ſome) and fly away like lightning. And thence is that fire which ſometimes is kindled in Hay, and other times in dung, upon the ſame account. Thoſe active particles which affected more liberty than they could ſingly obtain, and ſuch as might have been given them without any danger (for dry hay the ſulphurious particles wherof do exhale freely by ſome and ſome, doth not kindle of its ſelf) combine together to ſet themſelves free, as if they were of Caeſar's minde, who ſaid, Omnia dat, qui juſta negat, when he was denied ſome priviledge, which he might juſtly challenge. But thoſe are not words fit to be taken into a ſubjects mouth.
Yet as unlawful as it is for thoſe that are under authority to act or ſpeak at any ſuch rate, as that of Caeſar. I cannot but think withall, that it is no point of prudence in Parents, Maſters. and other Governors, to deny to thoſe that are under them that deſirable liberty which they may ſafety give, any more than to give them that liberty which a due care of ſafety bids them to deny. That profound Philoſopher and Stateſman the Lord Verulam in his Eſſayes, pag. 86. ſpeaks thus. To give moderate liberty for griefes and diſcontentments to evaporate, (ſo it be without too great inſolency or bravery) is a ſafe way. For he that turns the humours back, and makes the wound bleed inwards, indangereth maligne Ulcers and pernicious impoſthumations.
When I conſider what Fires have formerly been kindled both at honte and abroad, both in Church and State, and all for want of a little vent, otherwiſe called liberty; I ſay a little, (for too much may be as dangerous on the other hand;) pardon me, if I wiſh that in all places where it is vehemently deſired, there might be as much of it as might conſiſt with the real welfare and proſperity both of Church and State. And now, O Lord, thou who art only wiſe, cauſe Rulers every where to know what liberty may, and what may not be given, what liberty would truly make for them, and what againſt them; what would tend to kindle greater Fires than yet have been in the midſt of us, and what might help to extinguiſh thoſe fire, of contention which are amongſt us already and to prevent others for the future. Such things as quietly would breathe themſelves, and do themſelves good, and the world no hurt, by their inſenſible exhalations, ſuffer them to evaporate, & let them not be ſo pent in, and ſhut up, as thereby to become needleſly exaſperated, unavoidably united both in miſerings & diſcontents, and will they …l they, to fall on fire like a move of …lay laid too moiſtly and cloſe together, which otherwiſe had never fired in and of its ſelf; but now is forced to flame (though its ſelf muſt be both the fire and fuel) & all for want of vent And now, O Lord, thou who haſt made me the father of many children, grant I beſeech thee to me and other parents, that wiſe behaviour to wards them, that we may neither like old Eli ſpoil and undo them with too much lenity, nor like Saul enraged againſt his ſon Jonathan, endanger them by overmuch ſeverity, but may ſo carry towards them, and have ſo much comfort in them, that we may be able to ſay concerning our children, as good old Jacob (that father of the Patriarks) did concerning his, Theſe are the children which God hath graciouſly given us: and to think of them as the Pſalmiſt repreſents them, Pſal. 127.3. Lo! children are an heritage of the Lord, and the fruit of the womb is his reward.
CONTEMPLATION VIII. Of Fire kindled by pouring on Water, as in Lime.
IT is famouſly known that Fire is ſometimes kindled, otherwhiles encreaſed, even by the pouring on of water. By that means Lime is made to burn; which though it flame not our, yet both by its hiſſing, and ſmoaking, as alſo by its ability to burn other things, doth appear it ſelf to be ſet on fire. And we may daily obſerve, that Smiths do ſprinkle water upon their forges, thereby cauſing the Fire therein to burn ſo much the more eagerly. The reaſon of the former, viz. of Lime its burning when it meets with Water, ſeems to be this: Some particles of Fire do remain in Lime, after it hath been burnt in the Furnace (though cooled again) but cloſely united with certain particles of Salt, and by them moderated and kept quiet. But when water is poured upon it, then is the aſſociation that was betwixt the particles of Fire, and of Salt diſſolved, and the earthy parts ſeparated, which before lay betwixt the fiery particles, keeping them from joyning each with other, which being done, they all flock together and rendezvouz by themſelves, and ſo violently ſally out together, and forcibly take their flight in a conſiderable body or party, and thence comes that Fire which is kindled in Lime, which is true Fire, though it flame not by reaſon of thoſe watery parts which are commixed therewith, which cauſe ſmoak inſtead of flame.
Now when I think of Fire kindled by water, (its known oppoſite) in Lime as aforeſaid, me thinks the corrupt nature of man is juſt like Lime; for when it meets with the holy Law of God, which is as contrary to it as water to Fire, (I mean, to the luſts and corruptions that are in it) how is it inkindled and enflamed thereby? Hence that complaint of Paul, Rom. 7.8. Sin taking occaſion by the commandement wrought in me all manner of concupiſcence. For without the Law ſin was dead, and v. 13. But ſin, that it might appear ſin, working death in me by that which was good, that ſin by the Commandement might become exceeding ſinful.
Moreover, whereas thoſe particles of Fire which are in Lime, are as it were, ſo many forraigners, or forraign gueſts that get into it, when the Lime-ſtones were burning within the Furnace (for in Lime it ſelf there is little Sulphur, as appeareth by the difficulty of burning all or moſt of it away) and theſe forraign particles are they that do expoſe it unto being ſet onfire whenwater is put to it, I cannot but thence think of the danger of Kingdoms and Countries which are over-ſtocked with forraigners (eſpecially if of a forraign Religion as well as Nation) eſpecially if men of fiery principles and ſpirits: for though ſuch perſons may lie ſtill and make no noiſe for a time, ſo long as there are other parties to ballance and tie their hands (as the particles of Salt doth that of Fire) and whilſt they are not ſuffered to imbody and flock together; yet let an enemy come (like water upon lime) preſently they hiſs, and ſmoak, and reak, and heard together, and are ready to burn up all that comes neer them. May the Popiſh party never verifie what I have now hinted from the nature of Lime.
Neither is it unapt to be ſignificantly applyed, that Smiths do intend the heat of their fires by ever and anon ſprinkling on them ſmall quantities of water. Did they throw on much water it would extinguiſh it, but that little they uſe now and then, makes it to burn more fiercely. What better reſemblance can there be of the over-mild rebukes of parents towards obſtinate and diſſolute children. As good or better not chide, or not correct them at all, as do it over-gently, and Eli like, who only ſaid, It is not a good report I heare of you my ſons, &c. 1 Sam. 2.24. Were ſuch deeds as theirs to be corrected only with words; eſpecially with ſuch ſoft words as thoſe, v. 25. Why do you ſuch things? Nay my ſons, for it is no good report that I hear. Did they lie with the women that aſſembled at the door of the Tabernacle, and is this all he hath to ſay to them? He had even as good have held his peace. This was but water ſprinkled upon the forge; this was but like an over-gentle purge, that ſtirs and troubles humors; but brings them not away. Thus to whip as it were with a fan of Feathers, is but to make an offenders remedy (which is correction) contemptible, and himſelf thereby more incorrigible. When the water of rebuke or correction muſt be uſed, take enough to quench the Fire, though not to drown or ſink the offender.
Laſtly, Lime that kindles at the approach of water (which one would think ſhould rather quench it if kindled before) is methinks a good embleme of Chriſtian zeale, and a good pattern for us in that behalf. Should not our zeal be heightned by oppoſition, like flouds that ſwell when they come at banks that hinder them. So did the zeal of David, when Michal derided him for dancing before the Ark. 2 Sam. 3.22. I will yet be more vile than thus (ſaid he) viz. if that were to be vile, to rejoyce before the Ark of God. So Paul, when ſome perſwaded him not to goe to Jeruſalem for fear of being bound there, made this anſwer, Acts 21.13. I am ready not to be bound only, but to die at Jeruſalem for the name of Chriſt. Thus were their diſſwaſions like water thrown upon Lime, which did meerly kindle it. Thus you ſee the way of kindling Lime ſhews us both what our Corruptions are, and what our Graces ſhould be, and woe unto us that our Corruptions have that vigour which our Graces want.
Henceforth then, by the help of God, I will endeavour that my luſts may be like green wood, which though it lie upon the fire, will hardlie burn, as being choked with its own moiſture; and that the Graces of Gods Spirit may be in me as ſo much Lime, the fiery particles whereof meeting with their old enemy water, preſently break off their aſſociation with other Elements, firmly unite among themſelves, and of potential fire become actual, and ſend up thoſe watery particles in ſmoak, which went about to extinguiſh them. If I cannot flame (as Lime cannot) yet I will endeavour to be as ſmoaking Lime or Flax, which Chriſt will not quench; and when I can do no more at preſent againſt thoſe luſts which fight againſt my ſoul: I will as it were hiſs at them, as lime doth at the approach of water, that is, teſtify my diſpleaſure and indignation againſt them.
FINIS.
Sixty One MEDITATIONS, AND REFLECTIONS UPON The moſt Remarkable Paſſages and Circumſtances of the late DREADFUL FIRE.
PART III.
BY SAMƲEL ROLLE, Miniſter of the Word, and ſometime Fellow of Trinity-Colledge in Cambridge.
LONDON, Printed for Thomas Parkhurſt, Nathaniel Ranew, and Jonathan Robinſon. 1667.
To the Right Worſhipful Sir JOHN LANGHAM, Knight and Baronet.
Sir THOMAS PLAYER, Knight, And Chamberlain of the City of London. AND TO RICHARD HAMPDEN of Hampden in the County of Bucks, Eſquire.
AND To all his dear Friends, (and ſometime Paſtoral-charge,) the Inhabitants of Thiſtleworth in the County of Middleſex.
S. R. Dedicateth this part of his Meditations, and wiſheth the Bleſſings of the Life that now is, and of that which is to come.