Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	aaron_n	altar_n	example_n	28	3	5.9922	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57597	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. Councels and comfort unto such as are sufferers by the said judgment / by Samuel Rolle ...	Rolle, Samuel, fl. 1657-1678.; Rolle, Samuel, fl. 1657-1678. Preliminary discourses.; Rolle, Samuel, fl. 1657-1678. Physical contemplations.; Rolle, Samuel, fl. 1657-1678. Sixty one meditations.; Rolle, Samuel, fl. 1657-1678. Twenty seven meditations.	1667 (1667)	Wing R1877; Wing R1882_PARTIAL; Wing R1884_PARTIAL; ESTC R21820	301,379	534

lavished them upon their pride exhausted them by their luxury spent them upon their uncleanness which as so many Cormorants devoured that which might and ought to have been given to the poor I see then there are moral causes of evil as well as natural and these are some of them He is bruitish that thinks otherwise Do not the ends and interests of men sway the World next to God himself and what are they but moral causes and if such be to be taken notice of why not sin which is more considerable than all the rest Then O yee late Inhabitants of that famous City which is now in ashes as ever you desire it should flourish again repent of your pride fulness of bread abundance of idleness neglect of the poor and abominable uncleanness so many of you as were guilty of all or any of these for all were not and let others mourne over them that have sinned and have not repented that God may repent of the evil which he hath brought upon you and may build up your waste places in his good time Continue not in the sins of Sodom and Gomorrah lest their punishment be either not removed from you or if so again revived upon you MEDITATION II. Of destroying Fire procured by offering strange fire WE read concerning Nadab and Abihu that there went out fire from the Lord and devoured them and they died before the Lord Lev. 10.2 Why that heavy judgment befell those two Sons of Aaron the Saints of the Lord the preceding verse will tell us viz. because they took their censers put incense therein and offered strange fire before the Lord which he commanded them not Their fault was this God had sent down fire from heaven upon his Altar Levit. 9.24 It should seem it was the pleasure of God and doubtless they knew it that his sacrifice which one calls his meat as the Altar his Table should be kindled and prepared with that fire only which by continual adding of suel as need required was to be kept from ever going out as is supposed Levit. 16.10 There 't is said Aaron shall take a censer full of Coales of fire from off the Altar and his hands full of incense and bring it within the vaile Now they presumed to offer incense to God with common fire which came not from the Altar before the Lord and for this they were burnt to death Upon this passage Bishop Hall worthily called our English Seneca reflects thus It is a dangerous thing saith he in the service of God to decline from his own institutions we have to do with a power which is wise to prescribe his own worship just to require what he hath prescribed powerful to revenge that which he hath not required MEDITATION III. Of fire enkindled by murmuring IN Numb 11. the first and third verses I read these words When the people complained it displeased the Lord and the Lord heard it and his anger was kindled and the fire of the Lord burnt amongst them and consumed them that were in the utmost parts of the Camp And he called the name of the place Taberah because the fire of the Lord burnt among them It doth not much concern our present purpose to enquire what the cause of this their murr●uring was which yet is thought to have been want of meat in the Wilderness and thence the place where they were punished to have been called the graves of lust as our Margents do English kiberoth hattaavah neither need we be infallibly resolved what kind of fire it was that God sent amongst them for their murmuring it is all we need observe at the present that they were punished by fire and that murmuring was the sin they were punished for Our punishment I am sure hath been by fire as well as theirs ought we not then to examine whether cur provocation was not much-what by murmuring even as theirs was were we contented when the City was standing yea did we not grumble and repine at one thing or other every day and yet we think we should be more than contented that is to say very thankfull and joyfull if we had but London again if that great City Phenix-like might but rise out of the ashes and our places know us once more It should seem then we had enough then to be contented with and thankfull for but we knew it not as it is said of husbandmen Faelices nimium sua si bona norant If some were in worse condition than formerly would that justify their murmuring were not the Israelites in the Wilderness when they were punished for murmuring and had they not enjoyed a better condition than that in former times Do we murmurers think that men are to blame and was not Shimei to blame when he cursed Daivd and yet David looking higher viz. unto God submissively replied it may be the Lord hath bid him curse me The Robbers and spoilers of Israel were in fault Yet seeing it was God that gave Jacob to the spoile and Israel to the robbers that was reason enough why they should be dumb as a sheep before the Shearer and not open their mouths in any way of murmuring If we so remember our miseries as to forget our mercies if we aggravate our evil things and extenuate our good if we be so vexed and displeased with men as if they were sole authors of all our troubles and as if God who owes and payes us such chastisements had no hand in them If in our hearts we quarrel with God as if he were a hard master and had done us wrong if when we had food and raiment we were not content if when we had something and that considerable and how could our loss have been considerable if our enjoyment had not been so we were as unsatisfied as if we had just nothing If so do not these things plainly prove that we were murmurets many of us and whose experience doth not tell him that these things were so how many things have we repined at that men could not help as namely the pestilence now in such cases it is evident that we have not murmured against men but against the Lord Exod. 16.8 Nay if men be punished far less than their sin● deserve and yet will not accept of that their punishment but fret at him that inflicted it what must we call that but murmuring And was not that our case I had almost said that England even before this fire was so full of discontent whatsoever the cause were as if all the plagues of Egypt had been upon it and how after this i● can swell more without bursting is hard to conceive So little had we learn'd good Eli's note It is the Lord let him do what seemeth good to him Now if the Law of retaliation be burning for ●urning as we read it was Exod. 21.25 How just was it with the great God to send a Fire upon us for our grievous discontents and murmurings Murmurers are full of

with his earnest prayers that assisted by the spirit of God they may kindly co-operate together with the late judgment and all others upon the heart both of the writer and readers The Author doubts not but there is a great deale of hay and stubble in the superstructure of this work of his as in and with all other his performances and it may be thine too though not so much Pray for the pardon of his defects and miscarriages as he would do of thine cover them with love which covereth a multitude of infirmities if there be any passage in this work one or more that God shall make to thee as Gold Silver or precious Stones give God the glory of it for he it is must make it so and take to thy self these following words on the unworthy Author his behalf viz. that though all that hay and stubble which is found upon him or upon any service of his must be burnt up yet himself may be saved though as by Fire in which and all other needfull requests he desireth heartily to reciprocate ●●●h thee who is Yet an unprofitable Servant to Christ and his Church but desirous to be otherwise S. R. THE Heads of the ensuing Discourses Meditations and Contemplations PART I. Discourses 1. OF the great duty of Considering in an evil time Discourses 2. Of Gods being a consuming Fire Meditations 1. Of the sins for which God sent Fire upon Sod●m and Gomorrah Meditations 2. Of destroying Fire procured by offering strange Fire Meditations 3. Of Fire enkindled by murmuring Meditations 4. Of Rebellion against Moses and Aaron procuring a destructive Fire Numb ●6 Meditations 5. Of Sabbath-breaking mentioned in Scripture as one great 〈…〉 God 's punishing a people by Fire Meditations 6. Of Gods 〈…〉 by Fire for the sins of Idolatry and S●●●r 〈…〉 Meditations 7. Of 〈…〉 Theft Deceit false Ballances mention● 〈…〉 Scripture as causes of Gods contending by Fire Meditations 8. Of lying s●●aring and for-swearing as further causes of Gods contending by Fire Meditations 9. Of the abounding of Drunkenness as one cause of the Fire Meditations 10 Of Gods punishing a People by Fire for their great unprofitableness Meditations 11. Of the universall Corruption and Debauchery of a people punished by God with Fire Meditations 12. Of Gods bringing Fire upon a people for their incorrigibleness under other Judgments Meditations 13. Of the Aggravations of the sins of London PART II. Contemplations 1. COncerning the Nature of Fire and the use that may be made of that Contemplation Contemplations 2. Touching the Nature of Sulphur which is the principal matter and cause of Fire and how it comes to be so mischeivous in the World Contemplations 3. Concerning the true cause of Combustibility or what it is that doth make Bodies obnoxious to fire together with the improvement of that consideration Contemplations 4. Of Fire kindled by Fire Contemplations 5. Of Fire kindled by Putrefaction Contemplations 6. Of Fire kindled by the collision of two hard bodies Contemplations 7. Of Fire kindled for want of vent as in Hay c. Contemplations 8. Of Fire kindled by pouring on Water as in Lime PART III. Meditations 1. OF the weight of Gods hand in the destruction of London by fire Meditations 2. Upon sight of the weekly Bill since the fire Meditations 3. Vpon the discourses occasioned by the late fire both then and since Meditations 4. Upon the dishonest Carters that exacted excessive rates Meditations 5. Upon those that stole what they could in the time of the fire Meditations 6. Upon unconscionable Land-lords demanding excessive Fines and Rents since the Fire Meditations 7. Upon the burning down of many Churches Meditations 8. Upon the burning multitudes of Books of all sorts Meditations 9. Upon the burning of the Royal Exchange Meditations 10. Vpon the burning of Hospitals and Rents thereunto belonging Meditations 11. Vpon the burning of publick Halls Meditations 12. Of the burning of publick Schools Meditations 13. Vpon the burning of Tombs and Graves and dead bodies that were buried therein Meditations 14. Upon the burning of Writings as Bils Bonds c. Meditations 15. On the burning of St. Pauls Church and the unconsumed body of Bishop Brabrooke Meditations 16. Upon the visibleness of Gods hand in the destruction of London Meditations 17. Upon burning of the Sessions-house in the Old-Baily Meditations 18. On the Gates and Prisons of London that were burnt Meditations 19. Upon the Conflagration of the Universe Meditations 20. Upon the Fire of Hell Meditations 21. Upon the coming of that most dreadful Fire in so idolized a year as 1666. Meditations 22. Upon the Fire its beginning on the Lords day Meditations 23. Upon the place where this dreadful Fire began viz. at a Bakers-house in Pudding-lane Meditations 24. Upon the great pitty that ought to be extended to Londoners since the Fire Meditations 25. Upon those that have lost all by the Fire Meditations 26. On those that have lost but half their Estates by this Fire or some such proportion Meditations 25. Vpon those that have lost nothing by the Fire Meditations 26. Vpon those that were gainers by the late Fire Meditations 27. Upon the enducements unto rebuilding of London and some waies of promoting it Meditations 28. Upon the Wines and Oile● that swa●● in the streets and did augment the flames Meditations 29. Upon the water running down hill so fast as that they could not stop it for their use Meditations 30. Upon mens being unwilling there should be no Fire though Fire hath done so much hurt Meditations 31. Upon the usefulness of Fire in its proper place and the danger of it elsewhere Meditations 32. Upon the blowing up of houses Meditations 31. Upon preventing the beginning of evils Meditations 32. Upon the City Ministers whose Churches were saved from the fire Meditations 33. Upon those Ministers whose Churches were burned Meditations 34. Upon the killing of several people by the fall of some parts of ruinous Churches Meditations 35. Upon the Fire it s not exceeding the Liberties of the City Meditations 36. Upon the Suburbs comming into more request than ever since the Fire Meditations 37. Upon the Tongue its being a Fire c. Meditations 38. Upon the Angels their being called flames of fire Meditations 39. Upon the Word of God its being compared to Fire Meditations 40. Upon the spoiling of Conduits and other Aqueducts by this Fire Meditations 41. Upon the retorts and reproaches of Papists occasioned by this Fire Meditations 42. On the pains which the Kings Majesty is said to have taken in helping to extinguish the Fire Meditations 43. Upon meer Worldlings who lost their All by this Fire Meditations 44. Upon that forbearance which it becometh Citizens to use one towards another since the Fire Meditations 45. Upon such as are said or supposed to have rejoyced at the comming and consequences of this Fire Meditations 46. Of the burning of Sodom and Gomorrah compared with the burning of London Meditations 47 Of

heart-burnings against God himself discontent is a Fire within that flies and flames up against the great God as Ahaz said who with his tongue did speak but the language of the hearts of many others This evill is of the Lord why should I wait on him any longer wonder not then if the anger of God have burnt against those that did burn against him if he hath given us fire for fire We were alwayes murmuring when we had no such cause as now we have and now God hath given us as it were something to murmur for and yet let me recall my self that was spoken but vulgarly For though God should punish us with Scorpions in stead of Rods he will no tallow us to murmur but commands us to filence our selves with such a question and answer as this Why doth the living man complain man for the punishment of his sin Who so considers how unthankfull we were for what we had before the fire will see no cause to wonder at what we have lost but rather to wonder at this that such as have lost but a part did not lose all For with Parents nothing is more common than to take away those things from their Children quite and clean for which they will not so much as give them thanks as not being satisfied with them Then say Parents give them us again you shal have none of them they shal be given to them that will be thankfull for them yea say they not sometimes in their anger we will throw such a thing in the fire before such unthankful Children shall have it I see London full of open Cellars and Vaults as it were so many open Graves and Earth lying by ready to cover them How unwilling am I to say that Kiberoth Hat●aavah might justly be written upon them that is the graves of those that lusted after more and by that meanes lost what they had If I were one of the murmurers as there were few exempted from that guilt O Lord I have cause to own thy justice in whatsoever this Fire hath or shall contribute to my loss and prejudice and also to adore thy mercy if my share in this loss were not proportionably so great as that of many others and those my betters MEDITATION IV. Of Rebellion against Moses and Aaron procuring a destructive Fire Numb 16. THe sixteenth Chapter of the Book called Numbers in the 35 verse thereof tells us how that a Fire came down from the Lord and consumed no less then 250 Men that offered Incense not their Houses but their very Persons Some would hardly think that so small a crime as opposition to Magistracy and Ministry are in their account should have been the only causes of so heavy a judgment And yet we finde that alledged as the main if not the only reason of Corah and his Complices being consumed by fire The Confederates of Korah Dathan and Abiram are said to have been 250 Princes of the Assembly famous in the Congregation men of renown Yet when such as they who one would think might better afford to do such a thing than meaner men gathered themselves together against Moses and against Aaron saying why lift ye up your selves above the Cougregation of the Lord and they themselves would be Priests and Princes as well as they verse 10. Seek ye the Priesthood also said Moses to them yee Sons of Levi. And in the 13 verse they qua●rel with Moses for making himself which was false for it was God that had made him so altogether a Prince over them as who shall say they would have no body above themselves either in Church or State I say when they shewed this kinde of spirit and principle you see how God punished it These were right Levellers if I mistake not they pretend they would have all to be alike vers 3. ye take too much upon you all the Congregation are holy every one of them wherefore then say they to Moses and Aaron lift ye up your selves above others But to pretend they would have none inferiour to them surely was but a stratagem to bring to pass that they might have no Superiors or rather that themselves might be superiour to all others This was like to come to good they would have neither head nor taile in Church or State or else it should be all head or all taile But from these principles of Anarchy and Ataxy set at work I say from the displeasure of God against them upon that account sprang the fire which we there read of Much of this spirit hath been in England within a few years past when not a few gloried in the name of Levellers at leastwise in the character and principles of men so called If any of those embers be still raked up under ashes I should fear least a Fire of tumult and confusion might break out from thence and by their meanes as soon as any way nor do I question at all but that the sin and guilt of such vile and antiscriptural tenets might help to kindle that fire which lately devoured the City God will not suffer two such great Ordinances as Magistracy and Ministry which so greatly concern the good of the World nor either of them to be trampled upon St. Jude speaks sharply of such men calling them filthy dreamers who despise dominion and speak evil of dignities they who would level these the God of order will level them for such are said to perish in the gain-saying of Korah Jude 11. Of such it is said in 2 Pet. 2.12 That as bruit Boasts they are made to be taken and to be destroyed and that they shall utterly perish in their own corruption But then if we consider Moses and Aaron one as a holy Magistrate the other as a holy Minister that did greatly aggravate the sin of Korah and his Complices in rising up against and seeking to depose them for as such they had a double ●tamp of God upon them viz. both as Magistrates and as good For as such they were not only called Gods but also partakers of the divine nature and if we must be subject to Superiours that are naught and froward 1 Pet. 2.18 much more to them that are good and gentle the destruction of usefull Magistrates and Ministers is one of the greatest disservices that can be done to the World and will as soon kindle the wrath of God as almost any sin that men commit 2 Chron. 36.16 But they mocked the messengers of God and misused his Prophets till the wrath of God arose against them till there was no remedy Mat. 23.36 There we finde these words O Jerusalem that killest the Prophets and stonest them that are sent unto thee c. Behold your house is left unto you desolate in Numb 16.11 Moses told Corah and his Company that they were gathered together against the Lord. For what is done against Magistrates and Ministers either as Officers ordained of God or as good in their places

is done against God himself as the abuse offered to a Minister of State is more against his Prince than against himself Those Rebels had some pretence for their insurrection namely that they were brought into a miserable condition vers 14. Thou hast not brought us into a Land that sloweth with milk and honey or given us fields or Vineyards we will not come up meaning that Moses had brought them into a Wilderness and therefore they would not be subject to him But we see that excuse would not serve their turns Neither the vices nor the unhappiness of Rulers and of their subjects under them the latter of which was charged upon Moses though very unjustly can dispence with their obedience to them in lawful things The Israelites were as truly bound to obey Moses in the Wilderness as if he and they bad dwelt and flourished together in the Land of Canaan Had Moses been a bramble as they represented him from which they could receive neither fruit nor shelter yet might he have said as that bramble did in Jothams parable Judges 9.15 If in truth yee anoint me King over you or if God had done it then come and put your trust in my shadow and if not let fire come out of the bramble and devour the Cedars of Lebanon No Childe can lawfully deny his Parents the observance of their lawful commands because they are not so loving to him or careful of him as they ought to be neither have kept their own garments unspoted of the present World Though Noah discovered nakedness yet his Sons ought him reverence and were some of them cursed for not paying what they did owe. They might do no more than turn their backs upon him that their e●●s might not behold his shame and yet themselves draw neer enough to cover it May I then live to see the day or may my Children see it if not I in which all and every the inhabitants of these three Kingdomes shall perfectly detest those sins which brought fire as it is called whatsoever fire it was upon Korah Dathan and those that were joyned with them and that as we read that not so much as a dog opened his mouth against the Israelites when they came out of Egypt so neither may man woman or childe either speak a word or dart a thought against those two great Ordinances of God Magistracy and Ministry which some of late years have greatlie vilified or against either of them but may reverence that stamp of God which is put upon them remembring that Ministers are called Angels in Scripture and Magistrates are there called Gods And wheras good Magistrates and good Ministers are in Gods account and therefore in deed and in truth more precious than the Gold of Ophir May I live to see all and every of them so esteemed and so dealt with and may none of Gods Elijahs ever in any future age be tempted to imprecate fire from Heaven as he of old did 2 King 1.10 upon any Officers comming towards them in a hostile way and with a bloody mind Nor may any man ever be so wicked and hardy as to come towards any such in any such way lest God who hath said Touch not mine a●ointed and do my Prophets no harm should send that curse which was not causeless and rain down fire upon them as he did once and again upon those Captaines that came to seize upon Elijah and once more may I live to see that ●●●our perfectly rooted out of the minds of men viz. that subjects may give a bill of divorce to their lawfull Soveraigns or at leastwise to their own due Allegiance if either they should prove vitious in their persons or unhappy and unsuccessful in their publique Administrations as those that told Moses he had not brought them into a Land flowing with Milk and Honey and therefore they would not come up to him whereas it is unquestionably our duty to come up to our Governours in whatsoever lawfully we may whatsoever themselves or their ill successe be Let it suffice O Lord that so many fires have been formerly kindled in the world by mens following the way of Korah and let the example of thy severity upon him and his complices and on others that have trod in their steps for ever deter men from kindling new fires upon the like accounts or which is worse provoking thee to kindle a fire upon them as thou lately didst upon that once famous City of London which now lieth in ashes MEDITATION V. Of Sabbath-breaking mentioned in Scripture a● one great cause of Gods punishing a people by Fire TO them that shall carefully read what is spoken Jer. 17.28 nothing will more plainly appear than that God hath sometimes contended by Fire for the pollution and profanation of his Sabbaths which he hath bid us remember to keep holy The words are these But if you will not hearken to me to hallow the Sabbath day and not to bear a burden even entring at the gates of Jerusalem on the Sabbath-day then will I kindle a fire in the gates thereof and it shall devour the Pallaces of Jerusalem and it shall not be quenched To this sin amongst others did Jerusalem owe its destruction by Fire which was afterwards accomplished It is one of the complaints which the Prophet makes Lam. 2.6 that God had caused their solemn Feasts and Sabbaths to be forgotten in Zion They would not keep them when they might and afterwards such was their distraction and confusion they could hardly keep them if they would and had so discontinued the observation of them that they had almost forgotten that they had sometimes enjoyed such good daies and still ought to observe them It is said in Lam. 1.7 that the enemies saw her viz. Jerusalem and did mock at her Sabbaths which some expound of their deriding the cessation of their wonted publick and solemn services which the Temple being demolished they were forced to intermit I wish there lay no guilt upon England and upon London its self in reference to the profanation of Gods Sabbaths and forgetting to keep them holy as we are commanded to do when Saul told Samuel that he had performed the commandment of the Lord 1 Sam. 15.14 Samuel replied What meaneth then this bleating of the sheep in mine eares and the lowing of the oxen which I hear Alluding to that I may answer such as shall pretend the Sabbath was strictly kept what then was the meaning of that poise of children and young folks that we saw and heard playing up and down the streets on the Lords day or what meant that vain and idle communication that we heard from the mouths of young and old both men and women as we passed along the streets on those daies how came the Fields adjacent to the City to be so crowded with company walking to and fro meerly for their pleasure on the Lords day yea why was it thus not only before and after the time of