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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

home to God and to himself For when the Lord chastned him then and not till then did he open his eares and seale his instruction Job 33.16 19. When I consider these things I cannot but break out and say Lord never restore prosperity to me unless thou wilt give me a heart to use it yea I rather implore affliction whilst need requires so thou wilt but sanctifie it If my dross may not otherwise be melted away put me into thy Furnace only when I am tried let me come forth like gold DISCOURSE XXII Of the gracious ends and intendments of God in afflicting his people COuld we take any thing ill from God's hand if we did believe he meant well would we receive with our left hand what we thought that God did offer us with his right all those things in which God hath good ends towards us must needs end in our good for the Almighty cannot be frustrated Our Proverb saith All is well that ends well why then should we take on as if all those things were against us which shall in the event make for us and work together for our good Wherefore did God lead the Israelites about in the Wilderness 40. yeares together was it not meerly to humble them and prove them and do them good in their latter end Deut. 8.2 16. God speaking of debating with his people viz. by correction Isa 27.8 saith By this shall the iniquity of Jacob be purged and this is all the fruit to take away his sin vers 9. And the Apostle saith Heb. 12.10 That God chastneth us for our profit that we might be partakers of his Holiness To think that God would correct his children but for some good end what is it but to think more hardly of God than we do of our selves who use to say but that we think it for their good we would never strike a Childe whilst we lived nor should it feel the weight of our finger Is not God as unwilling to strike as you can be if fair meanes would serve the turn how shall I give thee up oh Ephraim but either he must take such a course with us or it will be worse for us Even then when the meanes which God useth are the fruits of justice and displeasure the end which he propoundeth in so doing is the result of his mercy Though the Husband-man break up the ground plow upon its back and make long furrowes he intends no hurt all is to prepare it for the seec Whatsoever the face of Gods actions or actings towards his people may be to be sure he hath alwayes good intentions as towards them for he is tender of them as of the apple of his eye Zach. 2.8 And give me leave to say there is a great deale more comfort in the good meanings of God than of men because men may meane well when yet they may do very ill yea that very thing which they designed for much good may do much hurt The Amalekite that told David he had killed Saul designed to get a reward for himself 2 Sam. 1.2 but we see it cost him his life But the designes of God cannot be defeated Prov. 19.21 The counsell of the Lord that shall stand Job 23.13 He is of one minde and who can turn him and what his soul desireth that he doth It is yet a further comfort that we may not only know in the general that God intends the good of his people in afflicting them but also in particular that he intends our good thereby For first of all If it be so that God hath created in us hungrings and thirstings after a sanctified use of our afflictions so that we more long to be brought out of sin by affliction than to be brought out of affliction by deliverance we may be consident he that created those hungrings and thirstings after learning righteousness by the judgments that are upon us and obedience by our sufferings will satisfie them Mat. 5.6 Moreover If God hath given us a sanctified use of mercies time after time if mercies have done us good afflictions shall do so likewise We sometimes give out children delightful things only to please them but not distastful things unless it be to profit them neither will God do otherwise by his children Again If afflictions actually do us good and make us better we may be sure they were sent of God for that end and purpose for it is not by accident but by divine appointment that evil things should do us good though it is true they may do us hurt thorough our own default how be it God had made them capable of doing us good if we had not abused them We can bring evil out of good and darkness out of light but it is God only that can bring good out of evil and light out of darkness God sometimes sends afflictions to do his enemies good as Manass●h for instance and will he send them to do his friends hurt O Lord how usual is it with us to double and treble our miseries by misinterpreting the ends of God in inflicting them as if thou didst it only to wreak thine anger upon us and to wreak thy wrath from heaven against us as if thou didst whet thy glittering sword that thou mightest render vengeance when yet thou chastenest us only as a Man chastneth his Son Deut. 8.5 how oft do we think that thou hast laid thy Axe to our Root when it is but thy Pruning-hook to our superfluous branches Doth it not grieve thy spirit to be thus misconstrued and hardly thought of as it would cut us to the heart to be mistaken for enemies when we have done and spoken as true friends Lord open thy heart to us as Joseph opened his to his brethren when after angry looks and threatnings he comforted them with saying I am your brother Joseph which before they knew not Lord it shal suffice let our troubles be what they will be if we may but read thy love in them and if thou wilt but say to us as to thy people of old Jer. 29.11 I know the thoughts that I think towards you thoughts of peace and not of evil to give you an expected end DISCOURSE XXIII Of Resignation to God and acquiescing in his good pleasure HOw good is it to be willing to be at God's dispose how meet is it to be said to God not as I will but as thou wilt shall we pray as Christ hath taught us that the will of God may be done and yet be impatient of Gods doing his own will Is it fit that Gods will should take place or ours who are we that we should set our selves to contradict and oppose the good pleasure of God be it that our houses shall be fired our goods burnt our head City laid wast Did Abraham withstand God when he bid him to sacrifice his dear Isaac the heire of promise with his own hand Did he not as to that lie at Gods foot

and succour you therefore say not You are undone though all be lost for the present How many have from a fair Estate been brought to a morsel of Bread not by Casualty but by Crimes such as God might have left you to as by that fire which Job saith will consume to destruction and root out all a mans increase Job 31.12 Now consider how much better your condition is than theirs Are you as those that have nothing think of the Apostles words a Cor. 6.10 As having nothing yet possessing all things If either you are true Believers or shall hereafter be such those words of the same Apostle will be verified in you 1 Cor. 3.21 All things are yours ye are Christs and Christ is Gods MEDITATION XXIV Upon those that have lost but half their Estates by this Fire or some such proportion VVHat a mercy is it that you have lost but half when so many others have lost all How much better is half a Loaf as our Proverb speaks than no Bread As David said to Mephibosheth Thou and Zibah divide so hath God decided the case betwixt the fire and you You are at most but like David's Servants the one half of whose Beards were shaven by Hanan and their Garments cut in the middle How much better is it to have one Arm than none to have but one Eye than to be stark blind The man that was wounded and left but half dead recovered again by the help and favour of the good Samaritan and so may you Possibly that half or part which is left you is more than many mens All Your Gleanings better than the Vintage of many others The Ancients ran much upon such a saying as this Dimidium plus toto that half was better then the whole meaning the former with quietness and contentment was much better then the latter without it God can give you twice so much contentment with half so much Estate If you say and say truly that you had scarce enough before and now have but half so much as you had then there are that have more by half then they needed and how knowest thou but God may incline them to consider thee who hast scarce half enough But Oh! the miserable world in which many whose cup overflows will let others have nothing of theirs if they have but something of their own though that something be next to nothing If men that have ten children have but enough to maintain one are they no objects of pity and charity If a man have doublet and breeches such as may serve his turn but neither hat to his head nor shoos to his feet will you not commiserate him Did the good Samaritane overlook the man he met because he was but half dead did he stay till he were ready to give up the ghost before he would do any thing for him This is the manner of but too many men but the comfort is your heavenly Father he knows whereof you stand in need Whether the moiety of what thou sometimes hadst be or be not enough for thy occasions Bless God for it That will be the way to have it multiplied as those loaves were with which Christ fed five thousand to the full Try what double industry double frugality will do towards ●eaking out that allowance that seems to fall short and above all conclusions try if doubling thy faith and confidence in God will not double thy maintenance if need require Learn to think that God did not grudge thee the whole but hath therefore retrencht thee as thou art retrencht because he knew that but half was better for thee MEDITATION XXV Upon those that lost nothing by the Fire HOw well came you off not so much as a hair of your head sindged not so much as the smell of fire about you I cannot call you brands snatcht out of the fire for you were better than so brands are partly burnt so were not you Fall down and adore that distinguishing-mercy which hath so preserved you and made a hedge about you Alas if all had been great losers how should one have been able to help another whereas now some are able to succor others if they be but as willing God is trying you what good Stewards you will be of those Talents which he hath continued to you full and whole whilest others are either totally deprived of theirs or at leastwise much diminished He expects you should make yourselves poorer for the present by your Charity though he hath not made you so by the Fire and woe be to you if you do it not He could have forced all your Estates from you as he did from others but he thought fit to prove you as to what you would part with freely He would see what influence that Text hath upon you He that hath this worlds goods and seeth his brother in want and shuts up his loads of compassion How dwelleth the love of God in him Think not that all that is left you is lest you for yourselves for it is no such matter It is that you should disperse and give to the poor that your righteousness may remain You are but Feoffees in trust for others as to some good proportion of what is continued with you I expect God will cast fire upon your houses next if you cast not your bread upon the waters Charity may secure what you enjoy and the want of it may hazard all It might have been your lot to have stood in need of receiving and now you are left able to give which is a more blessed thing will you not do it All that was saved from the fire was given you again and will you not lend God a part who hath given you the whole and what is that lending to God but giving to the Poor God hath been tender of your Tabernacles and will not you be kind to his living Temples They that were sent to fetch the Ass that Christ was to ride upon were bid to say The Lord had need of him Now if ever hath Christ need to borrow of those that are able as in reference to his poor members and woe to them that can and will not lend to their Lord and Saviour He could supply them otherwise without being beholden to you but it is your love he values more than your liberality and the latter but as an Expression of the former It is not so much A gift which he desireth as fruit that may abound to your own account as the Apostle speaks Phil. 4.17 You may pretend you are thankful for the great Deliverance vouchsafed you but neither God nor Men will believe you are so unless you be also Charitable to them that were not Delivered MEDITATION XXVI Upon those that were Gainers by the late Fire VVE say It is an evil wind that blows no body any good Some were honest gainers and much good may it do them others dishonest Some could not let their Tenements before the fire who

stamp Before Jerusalem was set on fire it had indured a close Siege and a terrible Fire of which thousands yea millions of People died No Siege or Famine blessed be God! but a very terrible Plague is well known to have pre●eded the burning of London One judgment going off without its deligned effect doth not exempt men from but transmit them to another as where one of Pharaoh's Plagues ended another began he still refusing to let Israel go Some part of Jerusalem was left standing viz. the West-end of the Wall and three Towers for their strength and beauty preserved by the command of Titus to bear testimony of the stateliness of the City to posterity So by the Providence of God was and is a tenth part of London or thereabouts preserved to this day as it were in memorial of what London was It must needs be confessed that the destruction of Jerusalem was far greater than that of London all things considered because millions of Jews were put to the sword besides several other cruelties that were inflicted upon others of them one where of was that upon a mistrust that some of them had swallowed gold two thousand of them were ript up by the Souldiers hoping to have rob'd those Mines which made them Goldsinders but not in such a sense as they expected to have been These were aggravations of misery which Londoners were exempted from thanks to His infinite goodness who in judgement was pleased to remember mercy But it is not so much the disparity as the parallel betwixt the destruction of Jerusalem and of London that I aim to speak of whereof I shall adde two instances one is this Jerusalem and London were both fired in the same moneth viz. Septemter which moneth history informs us to have been fatal to many other Cities and as I take it to Jerusalem more then once Lastly Jerusalem was set on fire by Romans and as is strongly suspected By Romanists too was London burnt If it were otherwise may their Innocency appear and may those worthy Patriots who had the matter under examination acquit them before all the world MEDITATION XLIX Vpon People's taking the first and greatest care to save those things from the Fire which they did most value VVHo knows not that the method which men used in removing was first to send away their VVifes and Children as being their greatest treasure next to them their Writings of consequence such as Books of accompt Bills Bonds and others of great moment and after them their first and greatest care was to secure their Jewels such as had any their Cash their Plate and such like precious things Next to them their care was for their Shop-goods and first for those that were of greatest price In a word what things men did most value those they did labour in the first place to secure deferring the removal of their lumber to the very last so that for want of time much of that was consumed So Jacob prizing Rachel and her Children above the rest of his family took the greatest care to secure them by putting them in the rear of his Company when he went out to meet his Brother Esau coming against him in a hostile way but the handmaids and their Children he put in the front and as it were in the forlorn-hope exposing them to most danger for whom he had least love and respect Gen. 33.2 Alas that men should use a worse method in reserence to spiritual things than they naturally fall into in relation to temporals For how ordinary is it with men in matters of Religion to commit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English Proverb doth phrase Setting the Cart before the Herse or setting that first which should be last How many take care to save the lumber of Religion as I may call it whilst mean time that better part of it which is like Plate and Jewels is in danger to be ●ost So did those Scribes and Pharisees who ●ook great care to pay tithe of mint anise and cummin and omitted the weightier matters of the Law viz. Judgment Mercy and Faith Mat. 23.23 There are some Truths unspeakably greater and of more consequence than others Those should most of all be contended for There are some enemies to our Religion which would not onely build with hay and stubble but even lay another Foundation besides that which is laid viz. The Lord Jesus Christ though other Foundation that will bear can no man lay 1 Cor. 3.11 Such should most of all be contended against For others are but disparately opposite to us as Green to Yellow and other intermediate colours are to White but such are as quite contrary to us as Black can be to White Some Duties there are the performance whereof are as it were the very Pillars of a Church which it cannot stand without Others again are for their nature more disputable for their use more indifferent and lesse necessary God forbid but the first of these should alwayes take place of the last and that we may more regard those things of which Christ saith These things ought you to have done and then those other of which he speaketh more diminutively saying And the other you should not have left undone There are certain sins which S●mpson-like do take hold upon the Pillars of the House I mean Church and State and threaten to pull it down How preposterous would it be to punish peccadillo's with Scorpions and let such crimes of the first magnitude scarce be punished with Rods What men did in relation to the Fire may ever teach them to mind those things in the first place which are of greatest consequence If men had Iron-ware and Gun-powder in the same Shop did they not strive to remove their Gun-powder before their Iron because that would do most hurt It is the Apostle's rule that all things should be done decently and in order To begin with those things which are most necessary and then proceed gradually to those which are of less consequence is one of the most necessary pieces of Order that can be observed It is a good rule that we should first do those things that must be done and afterwards those that may be done Joseph was overseen in presenting Ephraim to his Father 's left hand and Manasseh to his right and Jacob observing it laid his right hand upon Ephraim and his left upon Manasseh Gen. 48.14 In like manner there is frequent cause for us to cross our hands and place our right where we are moved to place our left nothing being more incident to us than to mind those things in the last which we ought to regard in the first place By as good reason as men secured their Wives and Children before their goods their Gold and Silver before their lumber ought men who know their souls to be more worth than all other things first of all to secure them from that worm that never-dyes from that fire that never will

season When God hath humbled the City to the very dust should not Citizens in like manner humble their selves under his mighty hand Neither is it without reas●n and scripture that a perpetual Fast should be kept upon accompt of a transient judgement if I may call this transient or that the Ages to come should confesse and lament the sins and miseries of former times or of the Ages that were before them Neh. 9.2 They confessed their sins and the iniquities of their Fathers and Dan. 9.16 For our sins and for the iniquities of our fathers thy people are become a reproach There being Scripture for such a practice doubtless there is reason enough for it yet I question not but a man may lawfully ask What the reason is or what cause can be assigned for our so doing The most obvious Reasons seem to result from the Love we owe to God the Relation in which we stand to our Ancestors and Forefathers the Reverence which is due to the Judgements of God and the bad influence which the sins of our Ancestors and Predecessors may have upon ourselves in case we lay them not to heart We are sorry that those whom we dearly love have been injured by others and not then only when we have injured them ourselves yea if we hear of any great wrong that was done them many years ago we are troubled at it and affected with it though possibly not so much as if it were but yesterday And will not true love to God cause us in like manner to resent the known injuries that have been done to him and such are all the great violations of his Law yea though by others and many years since If those that have wronged the persons we love were such as were nearly related to ourselves as when Saul that was Jonathan's Father was very unkind to David whom himself had a great affection for it troubleth us so much the more So would love to God cause us to do when those from whose Loins we sprang or who are otherwise near to us have greatly provok'd him to w●om all by past things though even worn out of the memory of men are alwayes as present By this Rule though successors ought to mourn over the sins of their predecessors yet Children more especially over the sins of their Parents or Pro-parents and other Relations one of another We reverence not the Judgements of God as we ought if hearing what God hath done to others for the same sins whereof ourselves are guilty more or less we do not both mourn and tremble and humble ourselves before the Lord lest he should do as much to us as God saith to the Israelites Jer. 7.12 14. Go and see what I did to Shiloh I will do unto this house as I did to Siloh If such considerations as these affect us not with the Sins and Judgements which have gone over the heads of our Ancestors in former times then do we ourselves become partakers of their sins and their sins help to fill up the measure of ours at we read of the sins of the Amorites not being yet full implying that the sins of the time present and time past were thrown as it were into one measure and as Christ spake to the persecuting Jews Mat. 23.35 saying That upon them might come all the righteous blood from the blood of Abel to the blood of Zacharias We read of God's visiting the iniquities of the fathers upon the children to the third and fourth generation and that he doth when they make them theirs as by other means so particularly by not mourning over them But if after-ages will not weep over the miseries of this which History will not suffer them to be ignorant of let them weep over their own losses by this Fire for I doubt not but some may smart under the consequences of it hundreds of years hence forasmuch as some Estates were consumed by it which might otherwise have been transmitted from Generation to Generation throughout several Ages to come For ought I know the fourth and fifth Generation from hence to speak within bounds may have just cause even from the influence this Judgment may have upon themselves to observe the second of September as a solemne Fast As for the good ends we may propound to ourselves in observing that day as a Religious Fast they are so plain and visible as that nothing can be more Solemnly to humble ourselves time after time under this mighty hand of God that may be one To beg that God would build up the waste places in his good time that may be another as also that he would make a gracious provision for his impoverished Servants And lastly To deprecate the like Judgement for time to come several of which ends if I mistake not are hinted to us in the Act of Parliament But when I further consider it how ghastly are the thoughts of another Fast and that for Anniversary perpetuity Alas how do Fasts multiply upon us and the causes of them much more Sixty five gave us just occasion for one perpetual Fast with reference to the dreadful Plague that was in that year and sixty six by a no lesse dreadful Fire hath given us another Thus sin upon sin hath made work for Fast after Fast And the truth is so many and so great are our sins at this day that if God should punish each of them with a particular and proportionable Judgement and every such Judgement should be commemorated with an Anniversary Fast the whole year might consist of little else but Fasting-dayes at leastwise all our Festivals be justled out and all those Letters be cloathed with Mourning that were wont to be clad as it were in Scarlet Admit that London should be built again and swell to as great a bigness as it did before the latter of which no person now living is like to see yet even then there wil be found just cause of Fasting Mourning and Lamentation for the burning of London in 1666. the prints and footsteps whereof will even then be visible though not by an outward desolation yet by an inward and less perceptible decay Though London may in process of time come to look as well in the face as ever it did yet it's inwards and vital parts will go nigh to remain greatly wasted and consumed But after I have insisted so long upon the Sutableness Congruity and Reasonableness of a yearly Fast in Relation to the Fire It is sit I declare my self as to the nature and manner of the Fast I wish for and which only will stead us viz. Such 〈◊〉 Fast as is spoken of Isa 58.6 7. then may we hope to see such a promise fulfilled as that of which we read ver 12. And they that shall be of thee shall build the old waste places thou shalt raise up the foundations of many generations and thou shalt be called The repairer of the breach the restorer of paths to dwel in MEDITATION

their aptness to vanish and disappear from their taking wings and flying away from us then surely the vanishing and flying away of a famous City upon the wings of the fire and of the wind which were the bellowes inraging that fire are a great argument of the vanity of all things here below Amongst all sublunary things what could be thought to have more stability and certainty in it than the City of London had as to the body and bulk of it else why were so many wise men willing to venture all they had in the world in that one bottome Most men dreampt as little of the burning of all or the most of London as of burning up the whole World before the day of Judgment and it is like did think it not only improbable but upon the matter impossible as not doubting but if fire did happen in any part of the City one or more there would be men and meanes enough to extinguish it as they use to do This Mountain was thought to stand so strong as that it could not be removed in such a way as it was He that had said but what if the whole City should be burnt would have been answered by most men with the Proverb what if the skie should fall yet have we seen this famous City wither like Jonah's Gourd though not in one day yet in a very few May we not apply to it those words of David used in another case we have lately seen it in great power spreading it self like a green Bay Tree we passed by and loe it was not we sought it and it could not be found Psal 37.35 Who can but think of the Psalmist's expressions upon this occasion Psal 74.5 A man was famous according as he had lifted up Axes upon the thick Trees viz. in order to building the Temple so likewise to build the City or any part of it but now they break down the carved work thereof with Axes and Hammers such execution hath the Fire done that greater could not have been done nor yet so great by Axes and Hammers and vers 7. and 8. They have cast Fire into the Sanctuary they have burnt up the Synagogues of God in the Land We read of Sodom's being overthrown in a moment and no hands stayed on her Lam. 4.6 Was it not so with London Is any Man's life so certain as the continuance of London was thought to be Who did not expect that both he and his should have been in their Graves before London had come to lie in ashes who thought not that the City which had survived many ages past would also have survived many ages to come who would not have thought that a Lease for so long as London should stand had been more durable than if it had run for the lives of a hundred men yet even in it have we seen those words fulfilled Isa 40.6 All flesh is grass and all the goodliness thereof as the flower of the Field Psal 90.6 In the morning it flourisheth and groweth up in the evening it is cut down and withered But may some say Land is certain though houses be casual neither can moth eat it nor rust corrupt it nor theeves steale it nor yet fire consume it for that matter all that can be said Land is like to stand where it is but that it will alwayes abide by the present and proper owners of it that is as uncertain as any thing else If Ahab have a minde to Naboth's Vineyard Jezabel knowes how to get it for him though Naboth would not part with it It is but paper and parchment that men have to show for their Lands and are not they more easily consumed than a whole City or may they not be lost or stollen or so bafled by the artifice of corrupt Lawyers that they shall do us no good we see then that which was lookt upon by all men to be as great a certainty as this World hath any is dried up like a deceitfull Brook in Summer Job 6.17 O Lord when I remember these things I cannot but pour out my soul in me and my supplication unto thee saying O Lord give me not my portion in these things which may so easily be taken away suffer me not to set my heart upon things of which it is said they are not because they take wings flie away but give me to inherit durable substance or that which is as thou hast called it Heb. tesh Prov. Fire me out of the love of the World by what thou hast done to the City and give me to minde what thou hast said 1 John 2.15 Love not the world nor the things of the world for the world passeth away c. Give me to consider how miserable I am if I have interest in no good things but those which one nights fire or one daies trial at law may take away from me I see we are all tenants at will as to all we have in this world and thou sealest a lease of ejectment when thou pleasest but there is an inheritance incorruptible and that fadeth not away reserved for thy people in the heavens Oh give us here an abundant entrance into it and hereafter the endless possession of it And as experience sheweth us the vanity of all things here below let us by means of faith which is the substance of things hoped for and evidence of things not seen foresee the reality and in part fore-enjoy the sweetness of those better things that are above DISCOURSE XXV Of not being too eager upon the world after this great loss I Am jealous over some men pardon me a godly jealousie lest they should verefie that Proverb which saith that Fasting from two meales makes the third a glutton Trading hath been twice interrupted of late once by the Plague and since by the Fire and now it is much to be feared lest men should fall too eagerly to it again like those that having been almost starved when they come at meat again are apt to surfeit Now God hath burnt your former houses take heed of burning your own fingers in hiring new ones at too great Fines and Rents Remember the words of God to Baruch Jer. 45.4 Behold that which I have built will I break down and seekest thou great things for thy self See the world better before you have more to do with it than you needs must Children that draw a breast too hard that hath but little in it what do they but fill themselves with wind Trust not your selves too far with the world for it is a slippery thing and may serve you such another trick who would toile as in the Fire to lay up treasure for another Fire to consume Ought they that have wives and not much more they that have trades to be as though they had none 1 Cor. 7.30 Because the fashion of the world passeth away A moderate care to recruit some part of our losses is not to be blamed but an immoderate