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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

give him time enough and he will perform it excellently and better than he that was quick at it How many Masters commit great errors for want of being able to judge of these things like unskilful Riders that either think a horse good for nothing because he cannot amble well though he have an excellent and an easie tro● or keep him wholly to his pace though he do but shussle at it and can never be made to do otherwise whereas he would trot as fast as could be desired and as well as any horse can do if they would but give him leave The Scholar's Scholar-craft as I may call it in humoring his humorsome Master the Parent 's great bounty to the Master and his great affection to such his Scholars upon those two accounts makes too many partial and injudicious Masters Cry up the pregnancy of those Scholars that little deserve it and so vice vers● And ought not Masters to be wise therefore also that they may be able to judge of the disposition of their Scholars whether fair means or fowl is like to do most good upon them whether fear or shame will most prevail with them whether emulation or correction will most spur them on A word or two will do more with some Children than many blows with others where Balsomes will serve the turn it is folly to apply Causticks and Corrosives which it is to be feared some Masters do for want of judgment Moreover wise and sage Admonitions are of great use to Children and therefore it is needful their Master should be a wise man that he may be able to dispense them Let me add A Master had need be furnished with Wisedom to govern and conceal his own weak humors and passions as there are many that abound with such for that the discovery thereof is like Noah's uncovering his nakedness in the sight of his Children which exposed him to their contempt and made some of them to sin And Masters that give way to such humors are like unsound Nurses that give suck who make the Children that draw their Breasts as unwholsome as themselves and fill them as they say with evil humours I might add That a Master should be no conceited man not one that thinks himself a good Philosopher because he is a good Philologer or the wisest man in the Nation because he is the wisest person in the School He that is a Man amongst Children may be but a Child amongst Men. I had not mentioned this but that I have observed some School-masters to have brought an ill report both upon themselves and their Profession by seeming as wise in their own eyes as they could be in the eyes of their boyes who oftimes think that no man knows so much as doth their Master as if they were proud of that high opinion which their Scholars have of them and did rest in the judgment of Children who scarce know the right hand from the left as if it were infallible Lastly To say nothing of that diligence and laboriousness that ought to be in School-masters I shall only add that they ought not to be either too milde or severe neither like that Beam which Jupiter as it is in the Fable gave to the Frogs for their King Which alwayes lying still when they were used to it a while they leapt and plaid upon it Nor yet like that Stork which was afterwards sent amongst them when they desired a more active Prince whose cruelty made them wish for their Beam again He that is over-mild is like to do little good upon some children but he that is over-harsh may do a great deal of hurt I read Acts 19.9 of the School of one Tyrannus I wish there were no more Schools that did deserve the same name We hear but of one Tyrannical Emperor that became a School-master before he died but Are there not many School-masters that domineer and exercise severity like Tyrannical Emperors or Imperial Tyrants Now if the character I have given of a good School-master be a Digression yet it may prove a useful one if Parents will thereby be directed in the choice of Masters for their Children or Masters that are guilty of any of the forementioned faults would thereby be prevailed with to amend But possibly what I have said about School-masters is no Digression considering that if those Masters that were fired out of London were men of such a good Character as I have given of a good School-master it informeth us what cause we have to bewail the losse of them and of those Schools which might have invited and incouraged a succession of such worthy Masters as themselves This poor Lads little lay to heart as being ignorant of what is for their good yea possibly what through dread of their Masters disaffection to their Books and love of their Play they are even glad their Schools are burnt so incident it is to humane nature to rejoyce in any little good to it's self yea to wish for it though it be brought to passe by unspeakably more hurt and prejudice to others being glad when their own eggs are roasted though it be by that fire that consumes the houses of other men Yet I wonder not at the evil that proceeds from degenerate men much lesse from Children but O Lord I rather wonder at Thy self Why thou didst suffer the Foxes to spoil those Vines the Fire I mean which came like Sampson's Foxes with fire-brands in their Tails consuming those Noble Schools as they did the Philistim's Corn considering that those Vines had tender Grapes Cant. 2.15 But I would answer my self with this Schools had their sins as well as other places which were more and greater than a Master's rod could punish Yea Masters themselves had deserved Correction and who but Th●● self should give it them But oh that these useful Structures might not alwayes lie in the dust but that Piety and Charity might rebuild what Sin hath pull'd down Doubtlesse this Age hath many men in it as able to build Free-Schools as Reverend Colet and some other Founders were and why should they not be as willing If Parents want good Schools for their Children they will hardly come to any thing whilst they live For the errors of the first Concoction as Physicians observe cannot be corrected by the second or third Schools like Stomachs make the first Digestion which if naught will spoil all the rest Let me conjure men of Estates especially those that have no Children or if Children such as are unworthy I say let me conjure you by the regard you have to the honour of God to the renown of the English Nation to the increase of Knowledge to the happinesse of Church and State the chief Officers and Ministers whereof use to receive their first rudiments and seasoning in publick Schools liberally to contribute to the re-building of those noble Schools which the late sire hath deprived us of yea do it yourselves as some have done

first so in heart Now if the hearts of many be such as their most fantastick and garish habits make show of those words of Solomon Eccles 9.3 Must needs be verified in them The heart of the Sons of Men is full of evil madness is in their heart whilst they live c. Yet for all this I would exercise charity concerning the habits of men and women though that be hard to do did not the common practise and course of this Age assure me that it is universally corrupt and degenerate and as it were expound the meaning of such suspicious habits It is no difficult thing to prove the sins of this Age because men now adayes declare their sins like Sodom and do as it were spread a Tent in the face of the Sun as did Absalom I am much mistaken and so are many more if the gross sins of swearing cursing Sabbath breaking drunkenness whoredome together with too great a connivance at and impunity to these and some others be not more chargable upon England at this day than they had wont to be Are not these the things which male-contents do alledge to justify their murmurings though neither are they or can they be thereby justified as I have plainly shewed in that Chapter in which I have discoursed of Rebellion against Moses and Aaron We must keep our stations and do our duties though other men should refuse to do theirs If a Wise play the harlot may her Husband in requital commit adultery no such matter This premised I may the more boldly say whatsoever the matter is and whence so ever it comes a very general corruption there is amongst us What is said of the soul viz. that it is Tota in toto tota in qualibet parte wholly in the whole body and wholly in every part may be applied to sin as if it were become the very soul that did animate and inform the Nation I was about to say I fear good men are generally not so good as they had wont to be and bad men are become a great deale worse the former having suffered like strong constitutions that have been impaired by bad aire and the other like unsound bodies which are almost brought to the Grave thereby And now let me say with Jeremy O that my head were a fountain of teares that I could weep day and night for the corruption as he said for the destruction of the daughter of my people and O that I could say with David mine eyes run down Rivers of teares because men keep not thy Laws at leastwise that with righteous Lot of whom it is said without the least hyperbole that he did vex his righteous soul with the conversation of the Sodomites so could I mine with the sins of England mine own and others O Lord thou seest how even the whole Mass of English blood is wofully corrupted by sin as it fareth with those that have had a Dart struck thorough their Liver in that sense Solomon is by some supposed to intend it viz. as a periphrasis of the fowle disease so that there is hardly any good blood in all our ●●ines and arteries outward applications whether of judgments or mercies of themselves cannot cure us Inwardly cleanse us we beseech thee by the inspiration of thy spirit and purge our Consciences from dead works to serve thee that thy wrath may no more burn against us as Fire but that at length thou maist call us Heptzibah a people in whom thy soul may delight MEDITATION XII Of God's bringing Fire upon a People for their incorrigibleness under other Judgments WE have already spoken of twelve several causes of God's contending with a people by Fire and yet there is one behind as much in fault as any of all the rest and that is the sin of incorrigibleness I could presently produce three sufficient witnesses as it were to depose what I say One is that text in Isaiah Chap. 1. vers 5 7. Compared together Why should yee be smitten any more yee will revolt more and more your Countrey is desolate your Cities are burnt with Fire The next is Isa 9.13 compared with the 19. The People turneth not to him that smiteth them Through the wrath of the Lord of Hosts shall the People be as the Fewel of the Fire But Amos speaks out yet more plainly if that can be Amos 4.6 I have given you cleanness of teeth yet have you not returned to me saith the Lord vers 8. I have with-holden the Rain from you vers 9. I have smitten you with blasting and mildew c. vers 10. I have sent among you the Pestilence after the manner of Egypt Now the burthen of all the Indictment is Yet have yee not returned to me saith the Lord. Then in the next verse he brings in God speaking thus I have overthrown some of you as God overthrew Sodom and Gomorrah vers 11. And how was that but by fire So that you see the judgment of fire came as it were to avenge the quarrel of other abused judgments when Famine and Pestilence had done no good upon them then God used Fire which as being the worst was reserved to the last Most of the judgments denounced by Amos go under the notion of Fire Chap. ● 2. and incorrigibleness you see is one main reason rendered of Gods inflicting those judgment Now England hold up thy hand at the Bar and answer Art thou guilty or not guilty of the great sin of incorrigibleness and you dispersed inhabitants of that once famous City which now lieth in the dust little did I ever think to have called you by that name speak out and say were you guilty or not guilty of much incorrigibleness under other judgments before such time as God began to contend with you by that Fire which hath now almost consumed you Plead your innocency if you can Either prove you were never warned or sufficiently warned by preceding judgments or make it appear that you took warning and mended upon it That war by Sea which hath been as a bloody issue upon the Nation for several yeares past and is not yet stanched was that no warning piece That impoverishing decay of trade which hath made so many murmur was it no warning to us to repent and reform If it were a great judgment did it not call upon us to reform and if but a small one why did we so much repine at it That devouring pestilence which in one years time swept away above a hundred thousand in and about London was it not a sufficient warning to us from heaven Yet after all this how few did smite upon their thighs and said what have I done I doubt few have been the better for all these and many the worse who since God hath so smitten us have revolted more and more which is such a thing as if Jonah should have presumed to provoke God more than ever even then when he was in the great deep and

avoid a greater than that all that can be said is No man can be forced if he consent Volenti non fit violentia is true but not Volenti non fit injuria If you have not wronged the poor Citizens whether with or against their consents as it was partly both never were men wronged How many think you did lose all or the most of their goods because they had not wherewithall to give those unreasonable rates which you demanded who yet could and would have honestly paid you as much as you in reason and conscience could have demanded for the removal of their goods Will not the great God think you place the loss of those goods and the undoing of those poor families to your accompt Therefore O Countrey men honest Countreymen I must not call you till you better deserve it let my advice be acceptable to you Blush for what you have done repent restore make satisfaction to the full What you have gotten in that way unlesse it be such of you as ventured your own lives or the lives of your beasts by going near the fire will never thrive with you yea may prove a moth and canker to all you have besides Who were the large contributers to all Briefs when your Towns and Houses were at any time burnt but these very Citizens whom you have used thus unkindly If fire should happen in your thatch which may easily be and which you have provoked God to send how dearly would you miss that City which you have so inhumanely oppressed You that have not pitied Londoners pity your own souls and remember that true saying Unjust gain is not remitted that is forgiven unlesse intentionally by those that cannot and actually by those that can restitution be made MEDITATION V. Upon those that stole what they could in the time of th● Fire IT should seem it was not enough for Londoners to have their houses consumed by fire and their faces grownd by unconscionable Carters demanding half as much for carrying away their goods as some of them were worth yea ten times so much as was their due but as a further aggravation of their misery God was pleased to give London as he gave Jacob to the spoil and as he gave Israel to the robbers How many under pretence of rescuing their neighbours goods out of the fire carried them away for altogether as if all things now had been common because the fire had broken down mens inclosures Was this your kindnesse to your friends Was this the pity that should be shewed to them that are in misery I have heard indeed of Janizaries that is Turkish Souldiers that when fires have been in Constantinople would sall to plundering but are you Turks Some living upon the Sea-coast may perchance gain now and then by racks bringing rich goods to their hands but then it is presumed the owners are cast away or cannot be known They say some Nurses that use to attend on such as have the plague are wont to make away all they can lay their hands on but then they stay till the people whose goods they take be dead and have no further need of them But you barbarous wretches stript the poor Citizens being yet alive and likely to live and to need all they had and more Do you think much to be chid for what you have done Alas yours is a great crime It is an iniquity to be punished by the Judges yet I had rather you would judge your selves for it satisfie for the wrong you have done and so avoid the punishment both of God and Men. You make me think of the Eagle that stole away a coal from the Altar and fired his own nest with it Were they not fire-brands snatcht out of the fire that you stole away If you continue to keep them in your Nests sure enough they will set them on fire I mean they will bring a curse upon all the rest of your substance You have done that which one would have thought no mans heart could serve him to have done If other Thieves deserve hanging you are worthy of a Gallows as high as Haman's for the circumstance of time makes your sin out of measure sinful Would you offer to be stealing when God was burning Would you take from those to whom you had more need to have given Now you are told of your fault be not worse than Iudas himself who when admonished but by his own conscience came and brought back that wages of unrighteousness which he had received viz. The thirty pieces of Silver I do not advise you by any unnecessary confession to bring your selves into danger so you do every man right what matter is it whether they know who it was that wronged them If ever God pardon you see one Condition that must be performed by you Ezek. 33.15 If the wicked restore the pledge give again that he hath robbed he shall surely live he shall not dye MEDITATION VI. Upon unconscionable Landlords demanding excessiv● Fines and Rents since the Fire IS it a good Rule that men may take as much as ever they can get for such things as men cannot live without Surely that is the Rule you go by in asking and taking such vast Fines and Rents for the houses you lett By that Rule if some few men could be supposed to have all the Corn in England in their hands they might sell it for five pounds a bushel for men would give it if they had wherewithall rather than be without bread which is the staffe of life But how would you curse them that should serve you so You seem to have made a Covenant with fire as some are said to have done with death Isa 26.15 and with slames as others with hell to be at an agreement that if an overflowing scourge should passe thorough it might not hurt you as who should say If your houses be burnt hereafter yet they are paid for such Fines may be sufficient to build them again Methinks I hear the great God saying Your Covenant shall be disannulled and your Agreement shall not stand when the overflouring scourge shall p●sse thorough you shall he trodden down by it as it is verse 18. Like the builders of B●b●● you seem to have been raising a Tower to fortifie your selves against heaven but God will confound your Languages Would you anticipate the rebuilding of the City by obliging men alwayes to remain in the Suburbs I wish it may not be said of you in a bad sense what the Psalmist sayes of others in a good that You take pleasure in the stones of London as they of Zion and savour the dust thereof Psalm 102.14 because its ruine hath been your rise I doubt not but the Fines you have taken and the Rents you have agreed for will be the undoing of many a poor Family that but for those exactions might have made a shift to live Possibly all the gains of your Tenants trading being so dead as it is and