Ezek. 37.5 Thus saith the Lord God unto those bones behold I will cause breath to enter into you and ye shall live And I will lay sinews upon you and will bring up flesh upon you and cover you with skin and ye shall know that I am the Lord. DISCOURSE III. Of how great Consequence it is that the now wast and desolate City of London should be re-edified SUrely it was not without cause that London whilest standing hath always continued the Metropolis of England though no such promise were ever made to it as unto Judah of old that the scepter or principality should never depart from it and though an old prophecy hath been that London was and York should be Yea though London hath several times ceased to be its self for a while lying in ashes as now it doth once fourscore years together and other places have succeded in the Metropolitanship for that time yet no sooner was it raised again but other places as if but its Deputies and Viceroies did presently resign the preheminence to it and like to Nebuchadnezzar come from grass and turn'd man again it was presently re-inthroned and restored to its former dignity and Primacy This I say was not for nothing but did certainly imply there was something in the place the scituation I mean for sometimes little else hath been left that did render it much more fit then any other to be the Metropolis or head City of England so that as often as London was in being no other town or City would offer to come in competition with it It was the river Nilus made Egypt rich and fruitful and hath it not been the River of Thames hath alwayes under God made London what it was They that would utterly destroy London must dry up that River as the river Euphrates for the destroying of Babylon or set it at some greater distance from that City For whilst they two stand so near together London is like to be rich and fruitful like trees that are planted by the rivers of water or like meadow ground that is overflown What is said of Joseph is like to be verified of London Gen. 49.22 Joseph is a fruitful bough by a wall whose branches run over the wall By the side of London is planted that great trunk of the vena porta of the Nation I mean the great mouth and inlet of trade the river of Thames I mean which makes it so necessary for England that England cannot much better subsist without it that is to say in wealth and prosperity then a man can live whose mouth is sowed up and who can take no nourishment but as a glyster no breath but at his nostrils They are deceived that think England may be destroyed meerly and only by destroying London for a time for if England its self be not first destroyed it must and will God permitting always have another London let the former be burnt or demolished ever so often London is the heart of England and if it were not primum vivens it will be ultimum moriens at leastwise England if it do not die first must die not long after it for without a heart it cannot long live If London fall it must rise again or all England must fall too at leastwise into great misery disgrace and poverty London is the place to which those passages of the Prophet concerning Tyre are most applicable of any place I know Isa 23.4 Thou whom the Merchants that pass over sea have replenished the harvest of the river is her revenue and she is a mart of Nations c. v. 8. The crowning City whose merchants are Princes and whose trâ—ffiquers are the honourable of the earth At leastwise this she was fuimus troes nigens gloria and this with the blessing of God she is most capable to be again And is it not of great consequence that a City of so vast a concernment to the whole nation should be rebuilt Which of all our famous Cities is fit to make a Head for so vast and Noble a Body as England is London excepted There is much deformity and inconvenience in a Head that is much too little for the body as in one that is too big Besides if a head be not well scituated as suppose a mans head were placed upon his arm or back and not upon his shoulders such a posture would be not only inconvenient but monstrous And verily any other Metropolis for England besides London would be of like inconvenient positure and scituation the head would not stand in the right place either for commodiousness or decency I would know what great Kingdome there is in the world that hath not a Metropolis or Head City answerable to its self And why should England differ from all the rest should we be unlike all other Nations and become their scorn Is not some one City magnificent and splendid above all the rest like the Sun that out-shineth all the other stars greatly for the honor both of a King and Kingdome I had almost said England looks sneakingly whilst it is without a London it doth as it were hide its head in the dust and seemeth to be ashamed of its self if it have any head to hide Tell us not of the Suburbs Citizens know how inconvenient they are for their business over what the City is and besides both together are little enough for traders and other inhabitants else it might have saved them charge and trouble to have dwelt in houses built to their hands and well seasoned they durst not go after the declining Sun lest they themselves should decline also in their trade and business They found more warmth in the heart of London then ever they expect in the extreme parts as they say of arterial blood that is warmest for that it cometh immediately from the heart Cottages within the walls seem to please and accommodate them better then stately houses without He that thinks the rebuilding of London might well be spared if any man or woman can so think let him or her consider how many houses upon survey are said to have been consumed by the late fire viz. no less then thirteen thousand or thereabouts now many of those houses did contain two some three families apiece so that we may well suppose twenty thousand families most of them traders to have been by that fire dispossest now where shall so many thousand families of trading people be disposed of if London be not built again shall they go into the country and trade there how inconvenient and insignificant would that be besides that so to do were to eat the bread out of the mouths of country shop-keepers Whilst they live at a distance from them Citizens are helpful to tradesmen in the country as the sun when it is farthest removed from the moon shines full upon it and exhibits that which is called the full moon but when they two are in conjunction then doth the Moon disappear being
tongue that is not in word and tongue only which yet is more than many do but in deed and in truth He often warns men and how needful is it he should do so of biting and devouring one another lest they be consumed one of another Gal. 5.15 and comes in like Mercury with his Caduceus or white wand with which they say that Heathen God had wont to lay the strifes of men and make their contentions fall whence they called his wand Caduceus By this time thou knowest enough of the Author or mayest know by that time thou hast read this book over if it be such as he hath told thee and for that matter he appealeth to thy self and to as many more as shall vouchsafe to read it I say to read it carefully candidly thorowly For this I presume that some things in this Book will displease at the first that will not displease at the second reading and part of a Chapter read singly and by it self may give offence when the whole one thing being compared with another will give no offence at all And here those words of Solomon would be thought of Prov. 18.13 He that answereth a matter before he heareth it that is heareth it out it is folly and shame unto him Now a more brief account of the book may serve the turn because thou hast the book it self before thee and mayest soon read it over The true design of it is to promote the building and prosperity of London which cannot be effected but by such wayes and means as would tend as much to the welfare of all England yea of all the three Kingdoms Physicians say Non curatur pars nisi curetur totum meaning if you would cure any unsound part you must cleanse the whole body If any such thing have befallen us in this work viz. that we have hapned to prescribe what is as good for all England as for London and would cure the whole if duly applied as it somtimes falls out that the whole body is cured by what is applied but to one part namely when all the rest of the body is ill but only by simpathy and consent I say if this Book should contain any such panacea's or universal remedies as that it may serve not only for the Meridian of London but of all his Majesties Dominions as if calculated for the whole I see no reason why any body should be troubled at that In order to the rebuilding and reflourishing of London I have considered first what are the hindrances both of one and of the other viz. Discouragement of several kinds Divisions Discontents about Religion and otherwise the Dearness of Commodities the badness of materials as ill burnt Bricks seared Timber c. the dishonesty of Workmen the poverty of many that are concerned to build if they had wherewithal the ill method that is or hath been used in building viz. building altogether scatteringly and not every where joyning the new building to the old nor finishing any one whole street the fears and jealousies of people in reference to the former burning in reference to Papists and their designs and in reference to the many lesser burnings which have been since the great Conflagration of London particularly the burning of a stately new house in Mincing Lane all these and it may be some other impediments of Londons rebuilding and reflourishing I have considered as well as I could and prescribed such remedies as I was able for every one of those grievous maladies of most of which not only London but all England is sick I have discoursed of the Builders and assistants in building who they must be viz. first the great God who is the maker and builder of all things next to him those that are called Gods that is Magistrates by affording countenance to the work and improving their Authority on the behalf of it Next to them good Ministers for in all great works Moses and Aaron had need go hand in hand as that Text saith God led his people like a Flock by the hand of Moses and of Aaron and elswhere it s said They builded and prospered through the Prophecying of Haggai c. Next to them men of able purses and good estates though in no publick Offices or Employments either Sacred or Civil And lastly Men of Art and skill as for matter of building and whose proper work and occupation is in and about Architecture c. Of or to all of these I have said what I thought fit I have in the next place shewed how the help and assistance of all the forementioned may be gained and procured as namely how the great God may be prevailed with to bless and prosper the Building in which sense he is said to be the builder viz. by our keeping his Sabbaths relieving his Servants reforming our wayes and doings that are not good rebuilding places for his Worship out of love to Publick Ordinances seeking of his Kingdom and the Righteousness thereof in the first place propounding good and pious ends to our selves in that great undertaking humbling our selves under his mighty hand seeking his face and favour by Prayer and Fasting walking humbly with God and by thankfully acknowledging what God hath done for the City already How we may engage the Gods that are upon earth Magistrates I mean to put their helping hand to this work I have shewed Chap. 23. As for Ministers if they be good they will be forward enough to quicken and encourage such a work as is the building of the City and their interest may go very far and contribute very much To rich men I have spoken Chap. 42. where I have pressed them to the exercise of mercy and Charity towards an undone City for so it is at present and all its undone Citizens also in the Chapter of Rebuilding Churches I have again called upon the bowels and compassions of all rich people throughout England As for all Tradesmen and Artificers whose ware or work belongs to building I have adjured them to be honest and to do their best for and towards the rebuilding of London and to use that Mother of theirs kindly in all respects and upon all accounts Chap. 8. As for the old Inhabitants I have wished them to replant themselves within the Walls that London may flourish again Chap. 36. For and in order to the rebuilding of London I have further propounded in distinct Discourses that good Magistrates may be chosen into those places of power which are conveyed by Election that such Ministers may be incouraged as can do much by their interest in the esteem and affections of the people that trading may be encouraged and advanced that the burthens of Londoners may be eased for the present that a general content and satisfaction may be given so far as is possible whilst this work is in hand that they would build the New City contiguous with the old and continuous with it self that is to say that they
of our prosperity that it will never be removed But we are often mistaken so was Asaph when he did thus expostulate Psa 77.7 Hath the Lord forgotten to be gracious hath be in anger shut up his tender mercy will the Lord cast off for ever will he be favourable no more is his mercy clean gone for ever and adds v. 10. I said this is my infirmity v. 14. Thou art the God that doest wonders And v. 19. Thy way is in the Sea and thy footsteps are not known Hear the moans of Sion and the answer given by God thereunto Isa 49.14 But Sion saith the Lord hath forsaken me my Lord hath forgotten me Can a woman forget her sucking child that she should not have compassion on the Son of her â—omb Yea they may forget yet will not I forget thee Behold I have graven thee upon the palms of my hands thy walls are continually before me ver 15 16. Little did the Israelites think when their task of brick was doubled that deliverance was at hand which sense became a Proverb Cum duplicantur lateres venit Moses but so it was but the Text saith The children of Israel hearkened not to Moses viz. prophecying of deliverance for anguish of spirit and for cruel bondage Exod. 6.9 Little did Abraham think that Isaac should be spared though he came so near unto being sacrificed as that he was laid upon the Altar whence sprung that consolatory saying Jehovah-jireh Gen. 22.14 In the Mount of the Lord it shall be seen I shall not extenuate the badness of our present circumstances it is too too evident that we look like a Land meeted out for destruction the face of things at this day is as it were facies Hippocratica as Physitians call it that is we look like death Never was poor Nation more convulst and pulled this way and that way backwards and forwards and other while made or endeavoured to be made more stiff and inflexible by a painful Tetanus as they call that kind of Convulsion that braceth the body so straight it can stir no way It must be confessed these are ill Symptoms but no grounds of despair possibly it is now a critical time with England and the Crises of diseases are often attended with horrid Symptoms even when Nature gets the upper hand at last Are we now in any more danger to be destroyed by our divisions then we were in 65. to be devoured by Plague but thence hath God delivered us He that hath said unto the Sword of War with other Nations Put up thyself into thy Scabbard rest and be still can say the same to the Sword of home divisions which are a kind of intestine war Surely England hath been in a worse condition then now it is and yet saved from thence First in the Marian daies when the weapons of warfare against the true Religion were no other then Fire and Faggot when the Scarlet Whore made her self drunk with the blood of Saints and Martyrs were not those daies shâ—rtned for the Elects sake Matth. 13.20 Afterwards in 88. when the Spanish Fleet called the Invincible Armado came against England in how desperate a case did it seem to be but how soon did that black Cloud blow over Then succeeded the hellish Powder Plot in the next Kings Reign which had it taken effect had rooted the Protestant Interest out of England as in the twinkling of an eye or whilst a small Paper could be burned but that also came to nothing that snare was broken and this poor Land delivered Who doubts whether Popish Archers have not shot at us many times since then and yet our Bow abideth in strength thorough the mighty God of Jacob O England so often saved by the Lord why shouldst thou despair of any more deliverances Is it because thy sins are so many and great call to mind what God saith Ezek. 36.33 In the day that I shall have cleansed you from all your iniquities I will cause you to dwell in the Cities and the wasts shall be builded v. 35. And they shall say This Land that was desolate is become like the Garden of Eden and the desolate and ruined Cities are become fenced and inhabited Look back to v. 32. Not for your sakes do I this saith the Lord God be ashamed and confounded for your own wayes O house of Israel See also v. 22 23 29 36 38. of the same Chapter Or is it because the Lord seemeth for a time to have forsaken thee having given thee up to flames that thou O London despairest of ever seeing good daies again I see not why thou shouldst cast away the Anchor of thy hope for all that what if thou shouldst cast it upon that Text and others of like import Psa 60.9 10. Who will bring me into the strong City wilt not thou O God which hadst cast us off And Lam. 3.31 For the Lord will not cast off for ever but though he cause grief yet will he have compassion according to the multitude of his mercies Who seeth not the inference plain from such Texts as those that God may cast off a people for a time and yet not cast them off for ever Is it from a fear of being burnt again that you have no heart to build that fear in all likelihood ariseth from a mistrust you have that the former burning came to pass by Treachery if so be of good chear God will discover it in due time it cannot be alwayes hid and when that secret if it be yet a secret shall be brought to light when the true Incendiaries shall once be known London is like to be more secured from fire then ever it was and that fire which consumed the old City will be as a wall of fire that is a defence about the new If the great divisions discontents and heart-burnings that are now in England be alledged as they have been as a main discouragement of the rebuilding of London I would take leave to say I hope one day to see an end of those things Surely there will come a time when passion and fury will hold their peace and give way to reason and conscience to interpose and when ever that time shall come such Rules and Principles as I would now suggest will be hearkened to and cannot but offer themselves being so obvious as they are and whensoever they shall take place we may expect to see England a quiet habitation and all good people therein of one heart though not of one mind The first principle which I would hope will be received in time is this That every man pretending conscience constraining him to what he doth or restraining him from what he refuseth to do if generally trusted and thought worthy to be believed in other cases ought to be trusted and believed in that also and not to be changed with pride prejudice interest faction as the true reasons of those actions for which he pretendeth conscience yea it may be exposeth
greater part of whose former Inhabitants were such Sanctifiers of Gods Sabbaths as they were would certainly not long lye in Ashes but God would cause the wast places thereof to be built Alas that now our City is down in the dust such Master-builders as they in the sense I have spoken to are dead and gone I wonder not that such as are enemies to Religion have a particular grudge against the Sanctifying of the Sabbath or appointing it to be sanctified sith the preservation of all practical godliness so far as is in men to preserve it doth so much depend thereupon For alas what time have men and women who lye down late and rise up early all the week long to get their livings as the greater part of people do I say what time could or would they generally reserve to look after God and their souls if it were not for the Lords Day preserved by the sanction of the Magistrate from violation by mens open following of their Trades and designed for religious uses But it is not the common-place of the Sabbath that I undertook to handle in this Chapter but what and how great a tendency a due care taken both by Magistrates and people for the Sanctification of that day would have to promote the building of our City and that I hope I have demonstrated DISCOURSE XII Of the help that may and is meet to be afforded towards the rebuilding of London SHall the ashes of London upbraid rich men both in City and country with their unkindness towards it those I mean that have no immediate concernment of their own shall they cry with a loud voice how long shall London lye in the dust for want of men or moneys so long as all England can afford them Or is England so drained and exhausted of either of these even of money it self that there is not enough to spare for the reedifying of London Though a great part of the Nation be impoverished at this day doubtless many have wealth enough and to spare Some have great Estates and no Children others have great Estates and Children but not worthy to be intrusted with such Estates some have been great gainers by the late revolutions yea some by those very judgments which have of late befallen us even by the fire it 's self which did not only spare their houses but much advance their rents though thousands may have need to sell what they are possessed of yet some hundreds I believe are ready for considerable purchases and have such persons as I have named nothing to spare for and towards the rebuilding of such a City are they like to give any thing to any good uses living or dying who will give nothing to this If mens gold and silver lye cankered by them whilst there is such an occasion to lay it out shall not the rust thereof be a witness against them and eat their flesh as it were fire James 5.33 Who wonders not as the case now-stands to see any rich man dye and leave nothing to London in his will many places that are burnt down were built by charity at the first and must be so again if ever they be restored and many persons are by the fire become the objects of charity who were not so before but rather the subjects and dispensers of it many that had wont to give are now forced to receive many that kept good houses have now no houses to keep nor wherewith to build them any To build for their sakes were most charity but if you will not do so build for your selves I mean for your own profit in conjunction with a publick good and let them to whom you please Build with regard to a noble City now desolate if you will not do with respect to indigent and impoverished Citizens Had London been the tail of all the Cities of England it had been pitty to have always lost it but much more pitty it would be in regard it was the head We read how the people lift up their voices and wept that there should be one tribe lacking in Israel and yet that tribe was but little Benjamin Judg. 21.3 Had it been Judah and was not London as it were our Judah would not their lamentation have been yet greater As they studied to repair that lost tribe so should all English-men endeavour to repair this It will chiefly concern rich men to do it but surely the poor are not quite exempted As in repairing the high wayes our laws have provided that they who do not or cannot hire others should work at it themselves so many dayes So methinks it should be in repairing of this great breach It is a common good and therefore should be done at a common charge though mostly at theirs who have most interest in benefit by it They that had not gold and silver to bring for the building of the Tabernacle were to bring Goats hair or Badgers skins or the like Exod. 25.5 And would it not in like manner become every body to offer something towards this work even poor widdows to cast in their mites All rivers as well small as great pay tribute to the Sea to the Sea whence they came thither they return again saith Solomon Eccles 1. and are not other parts of England to London as rivers to the main Ocean If the light of the Sun were extinguished all the stars were they intelligent would help to reinkindle it for though the Sun doth obscure them yet it brighteneth the firmament and there can be no day without it so all places parts of England should contribute to restore London though obscured by it because without it England its self would be obscure and as it were benighted I am deceived if most families in England have not some relation to London either by descent or alliance more immediate or more remote and shall they see this worthy relation of theirs lye in the dust and not do what they can to help it out When we have forts to build is not the country round about commanded in to assist in that work what is London but the great fort and bulwark of England in more senses than one and being so every mans assistance contribution therunto may well be expected They that have noble woods shold rather cut down every Tree than let London want Timber they that have Iron should rather empty all their mines than let the City lye wast for want of that commodity if you be English men London is yours that is you have great interest in it though you be no Londoners How naturally doth a mans hand lift up its self when his head is struck at and offer to take the blow how naturally do bloud and spirits come from where they were and resort to that part which is wounded though inferiour to those parts whence they came Doth not even nature it self teach us by such things as those what should be done in the case of
or one that more needs it to receive part of your last kindness and of that estate which you cannot carry out of the world with you than is your dear mother the City of London who now fits as a widow who now cries out to them that go by pity me pity me all ye that pass by is there any sorrow like to mine Is it nothing to you all ye that pass by behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fiery anger Lam. 1.12 A sacrifice well pleasing to God might do much for the poor desolate City and what is such the author of the Epistle to the Hebrews tells us Heb. 13.16 To do good and to communicate forget not for with such sacrifices God is well-pleased DISCOURSE XLIII That the promoting of Love and Amity throughout the whole nation would much conduce to the rebuilding of the City IF England were at unity with it self if all the inhabitants thereof were in charity with one another if fellow subjects had that love each for other that fellow members of the same body should and use to have or which the members of each body use to have for their head for so is London to the other Cities and Towns of England then might we confidently expect to see London up again in a very short time and like a bridegroom coming out of his chamber deckt and trimmed Whilst our heats and animosities continue whilst we bite and devour one another methinks the fire of London is not quite out but it doth reak and smoke still so far is it from being perfectly restored and compleatly rebuilt But were we all of one heart though not of one mind could we hit upon it to love as brethren from Dan to Bersheba I mean from one end of England to the other were all Englishmen compassionately affected with the loss of London and passionately desirous of its restauration London would spring up again like Jonah's gourd as it withered like that I mean in as short a time for a great City to spring up in as one night was for a gourd No grace like that of love for matter of building it builds up the body of Christ the best of fabricks From whom the whole body fitly joyned together and compacted by that which every joynt supplieth maketh increase of the body unto the edifying of it self is love Eph. 4.16 and sith it doth do so what building is there that love cannot promote How much concerned were the Israelites to restore the tribe of Benjamin Judg. 23.6 They repented them â—â—r Benjamin and said there is one tribe cut of from Israel this day They destroyed the inhabitants of Jâ—besh-gilead for not coming up to Mizpeh and gave them their daughters to wives to the number of four hundred which proving not to be enough they put them upon taking every man of them a wife of the daughters of Shiloh when they came out to dance practices which I know not how to justifie and therefore propose to imitation no more but this that others would be as earnest for the restauration of London as they for the restauration of Benjamin though not in the use of indirect means and so it will be if that love be found amongst English men that ought to be They said There must be an inheritance for them that are escaped of Benjamin that a tribe be not destroyed out of Israel Judg. 23 17. So would hearty and universal love each to others make all Englishmen to say there must be houses built for them that were burnt out of London there must be another London that a tribe or what is more than so may not be destroyed out of England the utter destruction whereof we will labour to prevent with our heads and hands and purses and prayers and with whatsoever else we can use and improve for that purpose Now if the whole nation would ingage it self one way or other in the restauration of London and put to its helping hand how quick a dispatch would be made as if Orpheus with his harp had made the timber and bricks and stones to come leaping together and orderly to dispose of themselves one by another as the Poets fained that he made the woods and mountains to dance after him But the great difficulty will be to shew how and by what means the people of England which are now so much at variance and enmity with one another may be brought first not to hate for that must be the first step and then to love and affect one another Loving parents cannot indure to see feuds and fallings out amongst their children to hear them wrangle one with another much less to see them fight nor if there be none of all that betwixt them are they sufficiently pleased unless they observe them to have a hearty kindness each for other and to love one another as brethren and sisters ought to do who sprang from the same loyns and lodged in the same womb and when they see that how great is their joy But as I said before the first step must be to take men off from hating one another a disease to epidemical in England at this day for which I would to God I could propound a sure certain remedy How and by what means the father of a private family may keep his children from hating and maligning one another from fighting or falling out each with other is within my sphere to discourse of and may be no presumption in one who hath been and is the father of so many children as God hath made my self to pretend experience in I shall therefore make bold to direct in that case though not to say what would destroy all or the most of that enmity which is between fellow subjects who have all one common and political Father and in that sence are brethren If parents would not have their children to hate one another they must carry an even hand towards them not manifesting much more of love and respect to one of them than to another least of all so carrying themselves as if some of them had all their love and they had none at all for the rest Parents should temper their love and respect to their children or the expressions of either though not ad pondus yet ad justitiam that is though not to shew so much respect to those that are but boies and girles as to those of them that are Men and Women yet as much to the younger in proportion to their years as to the elder in proportion to theirs and so to those that are of meaner rank and quality and apparently of less desert ought they according to their quality and desert to give a respect proportionable to what they give to the rest If this be not done and if some children of the same parents be used by them with too much respect and
would begin where the Fire made an end and build some whole streets together And lastly that there may be a contribution of assistance to that work from all parts of England by men or moneyes or advice or whatsoever else may promote and further it yea from all parts of his Majesties Dominions As motives thereunto I have in intire chapters shewed the great consequence and importance of the rebuilding of London and that it be done with all convenient expedition and how that not only England but also Scotland and Ireland and indeed all Christendom is concerned therein at leastwise the protestant part thereof I have discoursed how pleasant the work of building is Chap. 39. also how much more profit may probably be made of building in London at this juncture of time than of laying out money most otherwaies yea how much it would be for the honour of those that have wherewithall to have a considerable share and proportion in the building of London I have likewise set before my reader the sad face of London at this day how pitifully it looks and how the mournful visage of it doth bespeak relief from all that see or hear of it Chap. 15. I have also in the same chapter taken notice of the many houses which are already built or begun to be built up and down here and there whereby a great obligation is laid upon Londoners to go forward with the City least they incur the name of foolish builders who begin to build and cannot make an end Lastly I have shewed how the protestant Religion and the principles thereof do as much oblige to works of charity such as is the building of Churches and Schools and Hospitals as any principles in the popish religion can do though that religion upbraideth ours with a dead faith which worketh not by love and doth arrogate all the charity to it self Thus good Reader have I given thee an account first of the Authour and nextly of his design or of the book it self and what thou art to expect in it Would I be so foolish as to boast of any thing contained in this work which becometh me not to do it should be of my having written so disinteressedly as I have done so like a man addicted to no party but studious of the good of the community or of the whole Church and state or as one that were unbiassed either by fear or favour as a person of a free and uningaged mind and that had never known such a thing as Interest as it standeth in opposition to religion reason equity conscience ingenuity mercy c. In which sense we take the word when we say of this or that man that he was acted or led by Interest for we commonly add and not by conscience or against conscience It was Interest made David to murther Uriah hoping thereby to have concealed his adultery and Ahab to take away the life of Naboth that he might get his vineyard and the Jews to suborn the misreporting of Jeremiah Jer. 20.10 Report say they and we will report it Interest in the sence I here disclaim it is nothing else but disingenuous self-love dishonest self-seeking an over-weaning and unjust addictedness to a mans self and to the party which he hath espoused a gift that blinds the eyes of the wise a love so blind as that it will not suffer men to see either the evil that is in themselves and their friends nor yet any thing that is good and commendable in others it is that principle which inclines men to Deifie or make Gods or rather Idols of some men whose persons they have in admiration for advantage sake and Devils or something almost as bad of others though they be not such He that acts from Interest is one that cares not how much hurt he doth to others in their names or estates or other concerns so he can but do himself any good as he counts good by means thereof he is one that pursueth his selfish designs right or wrong per fas nefas and will trample upon every thing that stands in the way thereof Jonah was transported by Interest when it displeased him exceedingly and he was very angry because that God had repented of the evil that he said he would do unto the Ninivites and did it not Jonah 3.10.4.1 That is he had rather all Nineveh had been destroyed in which were sixscore thousand persons that could not discern betwixt their right hand and their left than that himself should have been hardly thought of through the non-accomplishment of his prophecy which infamy too might have been prevented by the Ninivites considering that the threatning was not without this known reservation viz. that in case they repented not destruction should overtake them Interest is a strong bias which suffers no man to go right on as no bowle can go straight to the mark but must wheele about if it have a great bias Now if I can wash my hands in innocency from any thing I can do it in respect of that kind of Interest which I have now described its mingling it self with this book I have not written like a Lawyer that speaks all he can for his clients and takes no notice of any thing that makes for the adverse cause but rather as a just umpire or moderator that heareth or alledgeth what can be said on both sides and having so done gives to each its due and brings the business to a fair compromise as may though possibly it doth not give full content and satisfaction to both parties Yet when all this is said and done so captious and censorious is the age we live in that some will take offence at what I have written and possibly they most of all to whom there is least appearance of any offence given for some men such is their peevishness will be more angry if you do but look over their hedg than others if you had stollen their horse as I may allude to our proverb There are some that cannot bear any thing of a reproof though as much too mild for them as was that of Eli to his wicked sons though as prudently couched as was Nathans to David in the parable wherewith he surprised him yea there are whose property it is to take a reproof most hainously from their friends as if they would have none but enemies and those they counted wicked to chide them whereas David saith let the righteous smite me or as if it were the part of an enemy and not of a friend to reprove whereas the scripture saith Thou shalt not hate thy brother thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Levit. 19.17 A rebuke from an enemy seldom doth good because it is thought not to spring from love if then our friends must not reprove us neither we have excluded one ordinance of God which was appointed for good viz. Admonition and Reprehension We cannot indure our sawces should
prayer of the unworthy Authour Who desireth to approve himself a friend to all men but especially to them who are of the houshold of Faith S. R. A Table of all the Chapters or Titles of all the Discourses contained in this Book Discourse 1. OF the grounds we have to hope and expect the compleat rebuilding of the now Ruins of London pag. 1. Disc 2. Of such considerations as may incourage heartless and dispirited Citizens to build again p. 20. Dis 3. Of how great consequence it is that the non wast and desolate City of London should be reedified p. 38. Dis 4. That it is convenient that the reedifying of London should be with all possible speed and expedition p. 44. Dis 5. Of building upon all the ruines of the City with brick as is injoyned p. 48. Dis 6. Of ill-burnt bricks and that great care should be taken to build the new City with good materials p. 53. Dis 7. Of its being intended that the new buildings should be more magnificent than were the old p. 56. Dis 8. That all persons imployed and made use of in and in order to the rebuilding of London ought therein more especially to use all care and good conscience p. 60. Dis 9. Of such as have made bold or shall make bold with other mens materials or with any part thereof p. 63. Dis 10. Of such as have not wherewithall to build again p. 65. Dis 11. That a strict observation of the Lords day might greatly promote the rebuilding of the City p. 67. Dis 12. Of the help that may and is meet to be afforded towards the rebuilding of London p. 74. Dis 13. That not only England but all great Britain and Ireland and all the protestant parts of the world is concerned in the restauration of London p. 77. Dis 14. That the Protestant Religion and the principles thereof may contribute as much towards the rebuilding of Churches and Hospitals c. as ever popery hath formerly done p. 83. Dis 15. Upon the looks and prospect of London whilst but only some few houses are built here and there and others but building in the midst of many ruinous heaps p. 91. Dis 16. That uniting or at leastwise quieting the minds of men as to matter of Religion so far as it can be done would much conduce to the rebuilding of the City p. 98. Dis 17. That a studious advancing and promoting of trade by those that have power to do it would greatly contribute to the rebuilding of London p. 122. Dis 18. That the best way to dispatch the City would be to build some whole Streets together p. 125. Dis 19. That our building ought to begin where the fire ended p. 128. Dis 20. That it might much conduce to the rebuilding of London to have a through search made how and by what means it was burnt p. 131. Dis 21. That the countenance of Rulers expressing much zeal and earnestness to have the City up again and a sad sense of its present ruins would put much life into the work p. 137. Dis 22. That the choice of worthy men in places of power both in City and country would contribute much to the rebuilding of London p. 141. Dis 23. That one good way to promote our City would be to oblige our governors all we can to put to their helping hand p. 146. Dis 24. That easing the burthens of Londoners all that may be till the City be finished would incourage the work p. 158. Dis 25. That to give a general content and satisfaction to men or so far as it can be done would help forward the City very much p. 159. Dis 26. That the continuance of peace begun with forreign nations might much promote the rebuilding of the City p. 165. Dis 27. That lessening the price of coals would incourage building p. 166. Dis 28. That the extirpation of fears and jealousies which do sadly abound might contribute much to the building of the City p. 168. Dis 29. That if that dread and terror of the popish party that is upon the people were taken of the building of the City would thereby be much incouraged p. 174. Dis 30. That to be thankful to God and men for the good beginnings of a new City is one way to perfect it p. 186. Dis 31. That to seek much unto God by prayers and fasting for success would be one of the best wayes to promote the City p. 190. Dis 32. On Ezra 6.14 And the Elders of the Jews builded and they prospered through the prophesying of Haggai the Prophet and Zechariah p. 199. Dis 33. That to be deeply affected with the hand of God in burning the City is one good way to have it built again p. 205. Dis 34. That greatly to bewail those sins both of our own and others which helpt to burn the old City would help to build the new one p. 206. Dis 35. That to reform throughout England whatsoever is manifestly amiss and can be reformed would admirably promote the City p. 211. Dis 36. That it might expedite the building of London if all its former inhabitants were considerably incouraged to replant themselves within the walls p. 225. Dis 37. That to propound to our selves the best of ends in building or attempting to build the City may much promote the work p. 230. Dis 38. That for all men to consider how much it will be for their honour who shall have a great hand in rebuilding the City might much promote the work p. 236. Dis 39. That if the pleasure that is in building were understood by all men more persons of estates would be ingaged in the reedifying of London p. 240. Dis 40. That men of estates would be invited to build in London if the advantage which may probably though not certainly be made thereof were duly considered p. 244. Dis 41. That the burning of a new and stately house in Mincing-lane should not deter Londoners from going on with their building but admonish them to build whole Streets together c. p. 248. Dis 42. That the exercise of Mercy and Charity would promote the building of the City p. 256. Dis 43. That the promoting of Love and Amity throughout the whole nation would much conduce to the rebuilding of the City p. 266. Dis 44. That the grace of humility and the exercise thereof might conduce much to the rebuilding of the City p. 288. Dis 45. That to seek the kingdom of God and the righteousness thereof in the first place for Londoners generally so to do were one of the best wayes to obtain a new City p. 311. Dis 46. Upon the observation of that full imployment which Carpenters Bricklaiers and all other Artificers who relate to building have at this day compared with the condition of Scholars under various revolutions p. 319. Dis 47. Of the rebuilding of Churches p. 337. Dis 48. Of Gods being the maker and builder of all things p. 355. Dis 49. Of our being most unworthy
that which of its self was sweet even as honey then which nothing is sweeter Therefore lastly methinks God hath given us earnest great earnest of another City in place of that which was burnt and what should I mean by that but the many Foundations that are already laid yea some hundreds of houses that are built in so short a time though those hundreds as yet be fewer then were the thousands of what was burnt But suppose we seven or eight hundred houses finished already it being now March 12. 1667. and not much above one year and half since the Fire in which time two Winters have passed over our heads and but one Summer War with three several Nations was unconcluded when the building began Trading as dead as could be imagined Citizens generally impoverished materials and necessaries such as Coals c. at a stupendious rate admit I say there be yet but eight hundred houses finished though some think there be more is it not a good and a great progress all things considered After one of the burnings of London I do not find that in 70 years and upward so much was done towards the restoring of it as hath now been done in less then two Is it not remarkable that since the rebuilding of London was this last time taken in hand no one disaster hath befallen it there hath appeared nothing like an Angel with a Sword in his hand to obstruct those that have attempted to bless the City by rebuilding of it as did to obstruct Balaam when he went forth to curse Israel How early did the wrath of God break out against the builders of Jericho the very foundation whereof was laid in the death and blood of Hiel the Founder his first-born Son But all the foundations that have been laid in London yea and houses which are finished there for ought I learn have not cost so dear As Mannoah's Wife said unto him Judg. 13.23 If the Lord were pleased to kill us he would not have received a burnt-offering and a meat-offering at our hands neither would he have shewed us all these things So may we probably argue if I be not deceived that if God had purposed to anticipate the full harvest of Londons restauration he would scarce have given us so timely and so ample first fruits as he hath vouchsafed already Reflecting upon all that I have said I doubt not to bid defiance to such as have or shall presume to call London by the odious and misapplied name of Babylon for though it may be said of London It is fallen it is fallen yet not so as of Babylon that it shall never rise again DISCOURSE II. Of such considerations as may incourage heartless and dis-spirited Citizens to build again WHy see I so many people with their hands upon their loyns like a travelling Woman and so many faces turned into paleness as the Prophet expresseth himself Jer. 20.6 Why are the generality of men and women at this day as is said of Ephraim Hos 7.11 like a silly Dove without heart Why hear I little else but the voice of the Turtle viz. Mourning and Lamentation yea like to that of Rachel who refused to be comforted Would you have us say they build so methinks I over-hear them speaking pray what another Babel for alas our Languages are all confounded England is a Kingdome and London a City that are divided against themselves and therefore how can they stand England is a Land as it were of all Ishmaels every mans hand is lifted up against his Brother and his Brothers against him How like is England at this day to a great Army all in mutiny or to a routed Army all whose Ranks are broken and themselves flying some one way some another every man shifting for himself or like a great Fleet riding in a Storm some of which are driven upon the Sands others split upon Rocks and the major part fall foul one upon another Would you have us as secure as the Sodomites were in the daies of Lot who planted and builded till such time as fire came down from heaven and destroyed them all Luk. 17.29 Would you have us build to be burnt again are we not yet to expect the fatal influence and effects of a third prodigious Comet as Astronomers do tell us and if the Product or signification of that shall be such as was of the two former woe be to us Wherewithall shall we build England is become as poor as Job a dunghill served his turn as those words imply Job 2.8 He sat down amongst the ashes and why may it not serve ours Those Primitive Christians of whom the world was not worthy wandred in Desarts and Mountains and in Dens and Caves of the earth Heb. 11.38 And are we better then they The fire hath made a multitude of caves let us go down into them and dwell there let us hide our selves in those clefts of rocks as it were till the indignation be overpast Is it time for us to dwell in cieled houses whilest the House of God lieth wast for so to our thinking it doth at this day or shall we build houses and soon after be made to dwell in prisons either for debt or it may be for Conscience sake Is it for us to build when God seemeth to be pulling down and plucking up and making an utter end England hath not only grey hairs upon it here and there but as some Searchers judge them Plague tokens so that there is no hope or next to none of its recovery And is this a time to build in when we neither expect Religion nor Trade to our content nor any long continuance of Peace either at home or abroad Would you have us trim up our Cabins whilst we suspect the whole Ship will be lost who hath not heard such language as this with his own ears But will it admit of no reply or confutation doubtless it may It was the dark side of the Pillar that was turned to us on which side it was a meer Cloud but the other side is bright and as it were a Pillar of Fire The same Instrument or Subject otherwise played upon may afford us as pleasant Musick as that we heard was doleful First who art thou that limitest the holy One of Israel Who hath known the mind of the Lord or who hath been his Councellor Rom. 11.34 and Isa 40.14 Have you forgotten what God saith Isa 55.8 My thoughts are not your thoughts neither are my wayes your wayes for as the heavens are higher then the earth so are my wayes higher then your wayes and my thoughts then your thoughts That saying Jer. 29.11 should be considered I know the thoughts that I think towards you saith the Lord implying they did not know the thoughts of God toward them till he had thus revealed them thoughts of peace and not of evil It is incident to us to think of the Mountain of our adversity as well as of the other
swallowed up by the greater light and brightness of the Sun Say not that Citizens are already disposed of and setled well enough for are not divers of them forced to live in the country to this day and to leave off their trades ever since the fire as not knowing where to accommodate themselves in or about the City And as for others who since that time have planted themselves either in the City or suburbs how incommodiously are many if not the most of them scituated both as to their trades and families how do they complain of being pent up and streightned for want of room how unsweet and unpleasant are many of their dwellings how private and obscure do not some of them seem to dwell more like Diogenes then like themselves at leastwise rather in tents and booths then in houses who knoweth these things to be so and yet hath the heart to say that Citizens are well enough as they are and that it is no matter if London never be rebuilt If God had not more love and pitty for them then they have that say such things I know what they must trust to but to the shame and confusion of their faces who care not what becomes of London and Londoners and in despight of all the terrible predictions of Astrologers threatning us with I know not what sad effects of a third Comet I doubt not but through the goodness of God London as sinful a place as it is will be built again And now a word to the Astrologers their predictions because I hinted that objection in the second Chapter and then forgot to answer it what Astrologer in the world can assure us that when three Comets appear together or within a little time one of another each of them doth portend a several judgment hanging over the head of that nation or people which those Comets seem to point at As Joseph told Pharaoh That the seven good kine are seven years and the seven good ears are seven years and the dream is one Gen. 41.26 That is the two things he dreamt of did point out but one and the same event and as Joseph had two several dreams Gen. 37.5 9. one about the Sheaves and the other about the Sun Moon and Stars which were but one and the same in signification so it may very well be that two or three Comets may point out but one and the same judgment But admit that each of those Blazing Sars were intended to foretel a several Judgment it doth not follow that one of the Judgments thereby portended must needs be yet to come for if I mistake not we have had three sore Judgments since those Comets viz. Plague Sword and Fire But what I have here said to Astrologers I confess to be a digression in this place and only the supply of an omission in the foregoing chapter therefore I will not much insist upon it but yet must needs put them in mind of that pat and pertinent place Isa 44.25 Thus saith the Lord that frustrateth the takens of the liers and maketh diviners mad c. v. 26. That saith unto Jerusalem thou shalt be inhabited and to the Cities of Judah ye shall be built and I will raise up the decayed places thereof v. 28. That saith unto Cyrus he is my shepherd and shall perform all my pleasure even saying to Jerusalem thou shalt be built and to the temple thy foundation shall be laid The Diviners seem in this place to be called lyars for that very reason because they did prophecy Jerusalem should not be rebuilt flattering the Babylonish monarchy as if that should always last whereas God had purposed to raise it up again I would wish those great deciers viz. of future contingencies for so the name given to Astrologers Isa 47.13 doth signifie to read that chapter also and their doom in it methinks ever since black Munday as they called it only black to the Astrologers themselves as I remember by frustrating their predictions that sort of men should learn to be more modest and not bear the world in hand as if they were Secretaries of Heaven or of the Almighty his privy counsel which I no more believe then I do the vaporing of some of their brethren who pretend to certain rules of their art as Tully reporteth of forty thousand yet some of seventy thousand years standing whereas for many thousand years since that the world being not yet six thousand years old there were neither stars to observe nor men to observe them But to return to the business in hand I wish it were put to the vote of all the people in England whether it be or be not of great importance that London should be rebuilded Here and there we might light upon a person that had an â—aking tooth against that City and would vote for continuing it in its ashes but I am well assured that five to one would be of another mind and say we were undone if London were not restored I am bold to affirm and therewith I shall conclude this Chapter that he is a man that doth not understand consequences which is the character of a person void both of Logick and Reason who thinks it a matter of no consequence and importance that London should be rebuilded DISCOURSE IV. That it is convenient the re-edifying of London should be with all possible speed and expedition I Shall not compare the kindnesses we have received from our Superiours one with another sith comparisons as they say are odious but sure I am they have not been more acknowledg'd and thank'd for any thing they have done than for their prudent Act for and concerning the rebuilding of London nor do I think there is any thing in that Act more thank-worthy than the zeal they have expressed for the dispatch of that work by injoyning under a great penalty that every house should be rebuilt within the space of three years after the date thereof pag. 94. though I doubt not but if that shall prove morally impossible to some though not to all they in their wisdom and clememcy will hereafter allow as much more time as shall be thought absolutely necessary Now if any man shall think it was more than needed to quicken men to a work to which their own interest and inclination might so much prompt them I must crave leave to dissent and to tell them that the dull minds of men had need to be stirred up by more than Ceremonies to those things in which they are greatly concerned witness Lot himself of whom it is said that whilst he lingred which was whilst the Flames of Sodom were pursuing him the men laid hold upon his hand the Lord being merciful to him and they brought him forth and set him without the City Gen. 19.16 I cannot but judge that the rebuilding of London calls for expedition when I consider how the burning Feaver which befel London in the year 66. was not the first fit of
save a half-peny-worth of Tar but that of Solomon is much better There is that with-holdeth what is meet and it turneth to poverty They say that Bricks were never worse than they have bin of late and yet never dearer And it is an ordinary case for things when they are of least worth and value to be of greatest price Thus some people who pay the most Tythes have the worst Preaching and some of the richest Benefices are worst supplied Yea thus some give themselves more cost and pains to ruine souls and consequently their own Compassing Sea and Land to make men more the children of the Devil than others do to save the Souls of themselves and others Alas that the worst things should cost most or that men should give any thing for that which is stark naught like unsavory Salt fit for nothing but the dunghill and that men should not rather say as one did in another case non emam tanti poenitere They will not give so dear for what they shall afterwards repent of They that take bad Bricks do in effect make them or are as bad as them that do as we say The receiver is as bad as the Thief for if none would buy those Bricks that were such no such would be made for sale This were the way to make all traders honest viz. to take nothing off their hands but what were good and to that end to advise with those that have judgment in such things in case we have none our selves Some things we say are good of the price but other things are good at no price because good for nothing and so are bad Bricks as for the purposes of Building Have Magistrates taken care to stop one leak by ordering we should build with brick and will we spring another have they appointed us a good kind of Materials and will we not take that which is good in its kind Surely good timber is better to build with than bad brick as Solomon saith A living dâ—g is better than a dead Liâ—n for the first will not presently decay without Fire befall it but the other will of its own accord and suffer as much injury from successive Frosts and thaws which come of course as the latter shall by fire it self which may not happen in an age I foresee the fate of those unhappy houses that have been built with ill burnt bricks that shortly they will molder away to dust and so I hear that some of them have begun to do already The like if my Prognosticks fail me not will likewise befall those Societies both Ecclesiastical and Civil which are constituted of ill members Principal ones especially which are as so many bad and unserviceable bricks in houses Such Societies like such houses probably cannot stand long I much suspect the same fate will befall a great part of the young Generation that is now springing up viz. that in a few years they will crumble away like houses built with ill burnt bricks considering how vicious the present age is For who can bring a sound thing out of that which is unsound any more than a clean thing out of that which is unclean where the bones are rotten the Marrow will be filthy and the product of it will be more of that which is rotten which notion is more proper to be here inserted because that Generation in Scripture is called the building up of a house and children are called Banim from an Hebrew root which signifieth to build Our ill burnt Bricks are methinks the sad emblem of one thing more and that is of all such Professors who have been meerly singed and scorched with the slender heat of some overly convictions but were never brought to a due firmness or consistence by lying long enough in and under that Furnace which the Scripture calleth a Spirit of bondage Such may be laid into the building of the Church but will scarcely hold out But whilst I caution against bad bricks I would caution as much against bad timber as namely such as hath been seared and overdried by the fire and no less against bad mortar For to dawbe with untempered mortar cannot be safe mortar being that to a house which love is to a society viz. That which binds and cements all together Surely England doth not want for good materials within it self but if the daughters will not be kind to their mother that is if other parts of England will not be kind to London their mother City we being now at peace with many nations that can furnish us for building purposes and having store of nimble messengers that can fly about the world upon the wings of the wind and fetch home great burthens as our ships are should for Londons use have enough of brick timber and every thing else and that good and cheap enough if it be to be had in Christendom DISCOURSE VII Of its being intended that the new Buildings should be more magnificent then were the old WHerewithall shall I excuse what I know be designed viz. That the City now to be built should be more stately and sumptuous then that which was lately burnt The second Temple for matter of outward splendor was not comparable to the first which made the old men weep that had seen them both Is this to humble our selves under the mighty hand of God is this to accept the punishment of our iniquity is this to lay our mouths in the dust if there may be hope or is not this to say we will have beauty for ashes we will build our nests on high though God hath laid us lower then ever or is not this to do like the Jews of old who when called of God to weeping mourning baldness and To girding with sackcloath fell to shaying of Oxen killing of Sheep drinking wine c. Isa 22.12 13. Which iniquity God said should not be purged from them till they died that is were destroyed v. 14. Were this said in the pride and stoutness of our hearts that we would have another City more beautiful then the former as they of Samaria are challenged by God to have said in the pride of their hearts The bricks are fallen down but we will build with stone Isa 9.10 There were no excusing it yea some great Judgment might be exspected to insue it but the greater stateliness of the new City then of the old I take to be rather finis operis then finis operantis that is to say the effect of some other and more necessary thing which was primarily if not only designed then any thing contrived by and for its self I have said already that the law for building only with brick was in order to greater security and indemnity from fire Then as for making several streets broader then they were before that the great and many inconveniences which were formerly found in and by the narrowness of Thames Street and some others may satisfie any man was but expedient and necessary And
London London is the head and therefore should be relieved with both hands that is with as many as England hath though it were with danger to themselves All England is but one political body whereof London is as I said before the head Now all members of the same body should not only sympathise with but succour one another in a time of distress but the principal members especially ought to be succoured by the rest when and as need requireth London then should be helpt by all English-men either their persons pains parts purses prayers some or all of them and whatsoever else they have to be helpful with It will pass for a demonstration amongst our forreign neighbours that England is ruined and not able to help its self if London be not rebuilt DISCOURSE XIII That not only England but all great Brittain and Ireland and all the Protestant part of the World is concerned in the restauration of London HE that is a friend to London is as such a friend not only to one City or to one Kingdom but to three united under one and the same Sovereign viz. to England Scotland and Ireland These three like the several Kingdoms and Principalities in Germany constitute but one Emperour They are but three great Arms of one and the same Sea or Ocean the great Port or Haven whereof is London They are but three great branches of that mighty Tree whereof London is the root So Moralists divide the Soul into several faculties as the Understanding Will and Affections whereas the Soul is indeed but one all is but one Soul notionally so diversified and distinguished So some Divines tell us that whereas we speak of several Graces calling one Faith another Love a third Repentance c. it is no otherwise to be understood than when we speak of the Brittish the Irish the German Ocean and several others all which indeed are but one and the same assuming different names and appellations from the different shores which they wash upon It is not distance of place nor yet interposition of Seas one or more that can make those places unconcern'd one in another which do all belong to one and the same Prince and Governour any more than our feet are or can be unconcerned in our heads because they stand at as great a distance therefrom as can be in one and the same body Doubtless London is the glory the strength and stability the Magazine and Storehouse of all the three Nations at leastwise so it hath been and so it is necessary it should alwayes be and so I hope it will First I say it is and hath been the beauty and glory of these three Kingdomes These three Regions are but one Firmament and the Sun of that Firmament hath still been London all three have shoan with the beams of London as they say in Law a Wife doth radiis mariti with the beams of her Husband Doubtless Scotland and Ireland were proud of a London they had interest in and which in a sense was theirs as well as Englands though not so much if London were our Mother it was their Grandmother and that was an honour to them I have further said that London was the strength and stability of the three Kingdomes and so it was as when there are three great Families allied to one another suppose as Brethren or Sisters they are a mutual strength and establishment one to another but the Head or Chieftain of the greatest Family is a greater ornament and support to all the three than any one of the rest is or can be So in this case for London was as I may call it the Head of these three great Families Kingdomes I mean As the strength of Sampson lay in his hair and when that was cut he became weak as another man so did the strength and puissance of these three Nations lie in London there the force of England was most united there as in a center all the lines of strength did meet and a sure rule it is that vis unita fortior the more united any force is the stronger it is London was as the Sea the tide whereof runs much more strongly than that of particular rivers because all rivers run into the Sea and from thence hath its name Gen. 1.10 The gathering together of the waters he called Seas The beams of strength were concentred in London the great populousness and plenty its great fulness both of people wealth and wisdome considered as the beams of the Sun might be in a burning-glass It will need little proof that London is also the great Magazine and store-house of the three United if now I may call them united Kingdoms London as Tyre may be called a Mart of Nations it being the great Emporium or Mart-Town to which not England only but also Scotland and Ireland are beholden for multitudes of commodities Not only Country Towns and inferiour Cities in England do replenish themselves with many or most things which they need from the City of London but also Edenburgh and Dublin the two Metropoles one of Scotland the other of Ireland if I may call them any more than London's Deputies or vice Metropolitans are glad to do the same Thus we see these three Nations are in point of honour strength and Supplies united under one great City viz. London as well as under one and the same King the genius of our Government affecting a kind of Monarchy as well in and amongst Cities as in other things And thus what was said of Jerusalem holds true of London she was great amongst the Nations and Princesse amongst the Provinces Lam. 11.11 Now if I can prove but one thing more viz. that no City within the compasse of these three Kingdoms is fit to succeed London in its primacy or able to head three Nations so honourably and profitably as it hath done I shall then have demonstrated that England Scotland and Ireland are all three highly concerned in the Restauration of London That three such Nations the form of whose Government is Monarchical have some one head head City I mean over and above all the rest is but suitable and necessary neither can it be less evident that it is of great importance that whatsoever place or City be their Head should be the best and fittest of all others for that purpose Now that London is so I appeal to the incomparable commodiousness of its scituation well known to all men and the advantage which in that respect it hath above any other place in the three Nations By this was it so manifestly designed as it were from heaven for Primacy and Metropolitanship that I know no Town or City that was ever Competitor with it in that behalf or did ever pretend to be what it is viz. chief whilst London its self was in being Now what but the indisputably supereminent fitnesse of London to be the Metropolis of England and the United Kingdoms could have prevented all Usurpations
Pretensions and Competitions even from those places which had themselves worn the Crown of Dignity whilst and so long as London was as several times it hath been and now partly is in the dust And now have I undeniably proved if I mistake not that these three Nations are highly concerned in the Restauration of London But now the question will be whether all the Protestant part of the world be so likewise as hath been affirmed tell me then whether England when it is its self be not able to yield a countenance and protection to Protestants all the world over to be a kind of covering upon all their glory If I am not deceived it hath done so particularly in the daies of Queen Elizabeth and may do so again As is the House of Austria to the Papists viz. their great prop and pillar so England hath been is or may be to the Protestants If then the strength and bulwark of Protestants be England and that the strength of England as hath been proved be London we may easily conclude by that sure Maxim Causa causae est causa causati that London is or may be the great bulwark and fortresse of the Protestant Interest and consequently that the whole Protestant World is concerned in the being and well-being of London This the great Zealots for Popery have known and do know too well who in order to the Propagation of that Religion have thought and do think nothing more requisite than that the City of London should be laid in ashes and continued there England being so mighty in shipping as it is at leastwise hath been or may be may be serviceable to them that professe the same Religion with its self not only near at hand but at the greatest distance and will be so if ever God shall cause the zeal and the prosperity of it both to revive together Let me add that if London flourish England cannot likely do much amisse and the most zealous part of the world as for the Protestant Religion will then prosper to the advantage of all others who make the same profession What is it then that not only England but Scotland and Ireland and not those Kingdoms only but any part of Christendome called Protestant can do or contribute towards the rebuilding of London whatsoever it be their own interest doth call upon them to do it with all their might If London rise not they are like to fall after it Shall we not hear of the kindnesses of Holland Sweden Denmark much more of all England and of Scotland and Ireland if they be able to do any thing towards poor desolate London let them be good to themselves in being good to it its interest is their own Help London now you know not how soon you may need its help and find it both a chearful and considerable helper in a time of need DISCOURSE XIV That the Protestant Religion and the principles thereof may contribute as much towards the building of Churches and Hospitals c. as ever Popery hath formerly done HOw many places are demolished by the Fire such as Churches and Hospitals which must be rebuilt if ever upon the accompt of Piety and Charity But where is that Piety and Charity to be found Methinks I hear the Papists vaunting themselves against Protestants extolling their Superstition above our true Religion and their Doctrine of Lies above the truth of ours telling us that they built most of those Churches and Hospitals which are now burnt down and must do it again if ever it be done as Peninnah when time was did upbraid Hannah Sam. 1.1 with her barrennesse so do they the principles of the Protestant Religion as if they could bring forth no good works As for their building those houses again there may be more reason for that than I shall presume to give but that if it must be our work our Religion will not as strongly invite us to do it as theirs would if they might build them for themselves that I utterly deny True it is if God stood in need that men should lie for him none were fitter to do him service than they whose Religion is full of lies and Legends but that he doth not but of such as say or report the Apostles of Christ to say Let us do evil that good may come of it the Scripture saith their damnation is just Rom. 3.8 We know full well their great Incentives to Charity and what falshoods they are telling the people that they must be saved by their good works that is by the merit of them that Christ hath merited to make their works meritorious talking much of opera tincta works died in the bloud of Christ how meritorious they are whereas theirs are rather died in the bloud of Christians and of holy Martyrs how men by their good deeds may satisfie the Justice of God for their evil ones and expiate their sins how by eminent acts of Charity they may hereafter deliver themselves and others out of Purgatory with many more such cunningly devised fables wherewith they pick mens pockets We know there is truth enough in the world or rather in the Word of God to make men as charitable and free in that sense as it is fit they should be We distrust not the efficacy of Divine Truths as they do nor think them Nouns Adjective that cannot stand without our lies as if they were so many Substantives added to them We therefore tell men as the truth is that by the works of the Law no flesh shall be justified Gal. 2.16 but withall we tell them that good works are causa sine quâ non or things without which there is no salvation for faith without works is dead as a body without a soul and that there can be no love to God where there is no charity towards men 1 John 3.17 Who so hath this worlds good and seeth his Brother have need and shutteth up his bowels from him how dwelleth the love of God in him He that loveth not his brother whom he hath seen how should he love God whom he hath not seen 1 John 4.20 Therefore such as have wherewithall to shew mercy and to do good cannot be saved say we and this principle well considered were enough to make men charitable if we could add no more But then we say further that no one good work or deed of charity that is truly such shall go without a reward quoting and urging Mat. 10.42 with other Texts of like import Whosoever shall give a cup of cold water only to one in the name of a Disciple verily he shall not loose his reward Nay more than so we tell men that the reward of charity and of good works truly so called is no lesse than Eternal Life though not of merit but of grace We charge them that are rich in this world as Paul bid Timothy to do that they do good that they be rich in good works ready to distribute willing
the phrase is Rom. 14. as to which the Church it self can give no other satisfaction than its probable conjectures will afford to which a reverence is due yet not so great as to receive those probable conjectural interpretations of the Church which may possibly be weakned by probabilities on the other hand as if they were matters of Faith or as evident as are the Articles of our Creed all but that one so ambiguously worded viz. about Christ his discent into hell not that the thing intended by that Article as Doctor Pierson and others expound it is doubtful but the manner of expressing it putting the word Hell for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Sheol which may signifie the grave and the estate of death But that by the way If the God of Truth and Unity could have brooked no latitude in the Opinions and practises of those men that hold the same foundation of Christian Religion surely he would have left nothing indifferent but have given order concerning every pin belonging to his Church under the New Testament as well as to his Tabernacle under the Old neither would he have left so many things doubtful and disputable as are manifestly left in that condition This seemeth to have been done as in order to giving men something of liberty a thing so sweet and pleasant as is a fine Garden behind a closs house so likewise and that principally to exercise the charity and humility of men that the weak should learn not to judge the strong and the strong not to despise the weak and both of them to love the Image of God in one another whilst they see in each but little of their own that is of the image of some of their own perswasions and practises And now I have spoken so much for latitude that some it may be will think I am a Latitudinarian in the vulgar sense of the word but I think they are mistaken Alas that I am got over but two Principles relating to the composure of the minds of men about Religion I say but two principles all this while viz. first that it is unreasonable for the Professors of two or more Religions fundamentally opposite each to other to expect equal countenance and incouragement from the Laws of one and the same Nation Ex. gr for Papists to expect that where the Laws of the Land are in favour of the Protestant Religion they should be as much in favour of the Roman Catholique as they non-sensically call it and therefore that Religion which is fundamentally opposite to what the Law of a Nation hath established ought not at least by violence to struggle for preheminence nor yet for parity as we see the Protestants in France do neither expect nor attempt any such thing as to equalize much lesse to overtop the Papists who there have the Law on their sides And why should Papists attempt any such thing here against those Protestants who in England have the Law on their side every whit as much this principle received would lay one great strugling about matter of Religion the other and only principle we have finished besides this is that within the compasse of the owned and avowed Religion some certain latitude ought to be admitted that all the sober and peaceable Professors and Teachers thereof might be included and not a piece of a Religion accepted and protected instead of the whole and the rest to the great dissatisfaction both of God and men unwarrantably excluded I doubt I must ride Post through the other principles and maxims unlesse I ought rather to call them proposals which I would lay down because I have stayed so long upon the two first Thirdly whereas every Religion must and ought to be built upon some foundation which no man within the power and Jurisdiction of the Nation professing it should be suffered to rase or to undermine by preaching publick disputing or writing against the same I lay it down as a farther principle to quiet men in point of Religion viz. That fundamentals in Religion or whatsoever things are so called ought to be so plain in Scripture that he who runs may read them and should themselves be all manifestly built upon the foundation of the Prophets and Apostles viz of their Doctrine In this case we must to the Law and to the Testimony or else there will be no light in us The Analogy or Rule of Faith and what are true fundamentals of Religion but such is or ought to be taken out of the plainest Texts of Scripture such as give light to the simple for such only can be index sui obscuri that is shine in their own light and give light to others Two things if I mistake not go to the constituting of a fundamental truth viz. that it be clear as I have said already that is de facto though it may not be so de modo as the doctrine of the Trinity moreover that it be of great consequence and importance if not of absolute necessity to salvation to be known and believed If either of these qualifications be wanting it is no fundamental truth nor fit to be received as such if both be present they will prevent a great deal of strife and debate which the putting of small and doubtful things upon the Church for fundamentals like the fallacy of non causa pro causà would produce Now whereas there are some points of Religion which for the great consequence of them as also for their clearness de facto are and have been adjudged fundamental particularly the doctrine of the Trinity in Unity which de modo is very obscure the meaning and manner of which is very hard to explain I would humbly propose that the best way to avoid contention about such obscure Articles of our Faith were to state them wholly and only in the very words of Scripture and to leave them to the Faith of men just as there we find them ex gr as the Apostle expresseth it 1 Joh. 5.7 There are three that bear Record in Heaven viz. the Father the Word and the Holy Ghost and these three are one Why should they not be judged to consent with us in the Doctrine of the Trinity who subscribe to that Text and to all others of like import without any explication given either on their side or on ours For why should we require from others a punctual assent to our explication of those things the manner of which we our selves do profess very little if at all to understand Too peremptorily to explain things that are almost if not altogether inexplicable and to indeavour thereby to conclude the Judgements of others what is it but to conjure up enemies and to bring quarrelsom wits about our ears Least of all may private or particular men take upon them positively to explain those great mysteries contrary to that sense which the Church for several ages hath given of them and that it may be not without fear
himself and those that flock together with him But for the generality of men I dare to undertake that a liberty in common with others birds of the same kind though not of the same feather that is persons of the same Religion for substance though of different opinion would make their hearts more glad than theirs whose corn and wine encrease Then would our City go merrily on and men would build with a courage whereas on the other hand dissatisfactions as to Religion dis-spirit men for all good purposes and make them cold and careless whilst men dream of transplanting they will have little heart to building That which makes men listless to Trade will make them so to build and that which qui-ckneth the one as to deal tenderly with their Religion certainly doth will also quicken the other Whilst some upbraid others with their dissonant Opinions they will upbraid them again with their dissolute lives and thus whilst we pry into one anothers weaknesses and pelt each other with dirt the City is like to go but slowly on to what it might do if we had that mutual charity which is said to cover a multitude of infirmities A vexed conscience like the passion of jealousie is the rage of a man and will hardly spare in the day of its wrath A vexed conscience will go nigh to discover it self one time or other as they say vexata natura prodit seipsam And are men fit to build in a rage A serene mind is fit for any thing but a mind that is like the raging Sea will do nothing but cast up dirt and mire We read in Isa 11.13 how that Ephraim shall not envy Judah and Judah shall not vex Ephraim When God shall make and perform some such promise to England then certainly will our City go up amain DISCOURSE XVII That a studious advancing and promoting of Trade by those that have power to do it would greatly contribute to the Re-building of London WHat should we do with a City without a Trade Can men pay great rents and fines keep servants c. with little or no trade Citizens as is said of the Fowls of the Air can neither sow nor reap illis nec seritur nec metitur in a literal sense London streets are neither arable nor Pasture Take away their Trade and you take their Milstone to pledg which is their very life for so a mans livelyhood is said to be London is a Lamp Trade the Oil that feeds it What is a Lamp without Oil Give them but Oil enough and if others have made them burn you will make them shine again If Trade be destroyed Citizens will be starved and that will make them desperate for Hunger as they say will break through stone walls Those Bees will care for no hive if they can suck no honey If Trades be not the making of men usually they are their undoing If Trading take wings and fly away they will be gone too Could Londoners foresee there would be no Trade they would presently cease from building and betake themselves to the Countrey where they could profit more both by the earth and by the air and could live for less No Trade no City no City no Kingdom Impoverish London and you impoverish the Countrey for the City doubtless was and is the best door of utterance for the Countrey mans best Commodities impoverish the Farmer and you undo both Gentry and Nobility for what shall Landlords live upon when Tenants cannot pay their rents Who knows not that Trade is that to the Politick Body that the Circulation of the Bloud whereby proper nourishment is conveyed to every part is to the Body natural When the Bloud stagnates or doth not circulate freely the Body languisheth Trade is a Mystery of gaining by those that do gain by us and in the same Commodity The Merchant gains by the Drugster the Drugster by the Apothecary the Apothecary by the Patient and the Patient by the Apothecary with the blessing of God though not wealth yet health which is better As friendship is upheld in the World by an intercourse of kindnesses and doing of courtesies one for another so the greatest part of humane society is upheld by Commerce and Traffique one man needing anothers Commodities and he his again Trade is as I may call it a grave Tennis-play whereby the Ball of profit is banded from one man to another an exercise which most men are so well pleased with that should they be deprived of it many men would not much care to be in the World much less in the City In a word Trade is the very radical moisture of London and of other Cities when that is almost dried up Citizens like those that are fallen into a Consumption or hectick Feaver will change the Air and choose to be in the Countrey and to build there if they build any where Give Citizens what you will besides they will never be content without a Trade and the reason is because they cannot be content to starve as we see the Inhabitants of those Towns are ready to do where the ancient Trade were it of Cloathing or whatsoever else is almost quite lost Though Trade would not content them without any thing else yet I am sure nothing else would without the accession of a Trade Men will never believe they have any love for them who have none for their Trading and do naturally hate those whom they do but suspect to be enemies thereunto Enemies to Trade if there be any such Monsters can be no friends to the honour of the King for to be a King of Beggars must needs be a disgrace sith God counts it his honour to be a King of Kings I think the honour as of a King so of a Parliament is not a little concerned in the welfare of Trade For a Parliament is a Colledge of State Physitians and Trade hath been their Patient all along a cachectick obstructed Patient could they cure it at last they would be famous London in the Act for the rebuilding of it is spoken of by the Honourable Title of a place renowned for Traffique and Commerce all the World over So will the contrivers of that Act be for their Wisdom and prudence when they shall bring it to that pass again Could Londoners regain such a Trade as formerly they have had they would not grudg to build such a City as might even dazle the eyes of its beholders but as Trade goes now they think it is fine enough as it is and is intended to be if not too fine DISCOURSE XVIII That the best way to dispatch the City would be to build some whole Streets together WEE have yet but a scattering Village as it were of the new part of London whereas if we had been wise we might have had by this time almost as easily a kind of New City My meaning is this If the Owners of ground belonging to some of the highest and noblest Streets
another City It is not fit for any man to boast as he boasted Go too saith S. James ye that say we will go to such a City and continue there a year and get gain James 4.13 Much more might he have checkt those that should say by such a time they would build such a great City but most certain it is that such a work might be greatly expedited and will be so when Rulers shall please to act in it as natural Agents always do ad extremum vitium to the utmost of their power and to be intent upon it as if amongst their earthly concerns it were for the present the one thing necessary Their real so expressed would doubtless provoke many and incourage all DISCOURSE XXII That the choice of worthy men into places of Power both in City and Country would contribute much to the rebuilding of London ALl Power in England is not conveyed by Election and choice of the people neither is it sit it should The Supreme Power viz. that of the King as also the power of the Nobility in Parliament is not Elective but as I may call it Native that which they are not chosen but born to that I may avoid his expression as fearing he shewed his wit more than his grace who said that the Nobles in Parliament were called but not chosen Surely the hereditariness of the Crown in England and some other places is an end of much strife which would result from popular elections upon every vacancy or decease of the supreme magistrate Witness the many late confusions in the Kingdom of Poland which is conferred by election But setting aside those two orders or estates as some call them viz. King and Nobles which according to the constitution of England have a birth-right in power all others derive their offices and power from the choice and appointment either of the King or people as Judges Parliament men Mayors Sheriffs Barliffs c. Most of these and of the rest that are invested with power are made by the choice of the people and much the lesser part come by their authority any other way Now for that there is great reason viz. that they who chuse for the people should be chosen by them So Orphans have leave to chuse their own gardians and malefactors themselves have a power of refusing such Jury-men as they do not like because when accepted of they must stand to their verdict As for those who are born to rule according to the laws of England it is not in the people to prevent their power they can only pray that God would make them just ruling in the fear of God as it is said they that rule over men ought to be But as for others and they are the greater part who cannot get into the saddle of power unless the people hold the styrop for them or who are made or to be made by the election of the people if they be not such as they ought to be the people may thank themselves If having two sorts of men set before them one very good the other very bad as were Jeremy's figs Jer. 24.2 they will chuse the bad and refuse the good it is their own fault and they are like to pay dearly for it as those women use to do who withstand good motions one after another and at length cast away themselves upon some vain Prodigal who will imbezzle their estates and undoe both them and theirs Methinks the Psalmists language is not too sharp to be used in this case Ps 94.8 Understand ye brutish amongst the people and ye fools when will ye be wise Do you think that bad Magistrates if you shall chuse such will cordially help to build a good City Solomon telleth us that Every wise woman buildeth her house but the foolish plucketh it down with her hands Prov. 14.11 Unwise rulers may be good at pulling down but not at building up The choice of ill magistrates is like a fault made in the first concoction which can never be repaired in either of the two later It is an errour in the foundation which can never be mended in the superstructure I am not of their mind who say Dominium temporale fundatur in gratiâ that none ought to be intrusted with power but those that appear to have saving grace Grace is indeed excellent in a magistrate but morallity only is essential unto being good in an office and that to be sure is He that shall use but the office of a Deacon this mean office in the Church it is said of him that he must be grave not given to much wine not greedy of filthy lucre that he must be proved and found blameless 1 Tim. 3.8 Now what magistrate properly so called is not intrusted with more power than he that is a Deacon in the Church and therefore ought not to be defective in the mean qualifications of one that is but a Deacon Some have seemed to think that any thing is good enough to make a Magistrate contrary to that old proverb E quovis ligno non fit Mercurius Who can make Gods of Devils now Magistrates in the Scripture are called Gods but dissolute men are little better than Devils and may be called Satan a thousand times upon as great or greater reasons as Peter was once so called by our Saviour saying to him get thee behind me Satan It is more than Egyptian idolatry in some sense to deify what is worse than leeks and onions The people that make such Gods are like unto them Admit the Gods you make be of gold and silver whereas some it may be are of no better stuff then was the lower part of Nebuchadnezars Image will the richness of the mettal be a sufficient excuse why then were the Israelites punished for worshipping a golden Calf Think not if a man have wealth enough he is presenly fit to make a Magistrate you would be loth to chuse him for a pilot especially in a storm that hath no skill in sea-faring affairs because he hath more goods in the ship than most other men or to take him for the Physician in a dangerous distemper who understands not the cure of any one disease because a man of great estate or your good Landlord A Magistrate may better want an inheritance than want wisedom though both together would best accomplish him We read of a poor wise man that saved a City but never of a rich fool that did any such thing All will confess that Magistrates should be sober men and that they may be such all men should be sober when they chuse them else their choice may be such that their best excuse may be that they were drunk when they made it That corporation is like to reel and stagger whose officers are chosen by drunken men or by many that are such at the making of their choice Defeat not the ends which are that Magistrates should be a terror to evil doers but an incouragement to
very things that bring or shall bring on love will carry off fears and jealousies One good way to be trusted by others is to trust others so far as in reason we may Jealousies beget Jealousies and some men will not or cannot trust because they are not trusted as far as they think they might or deserve to be It is commonly found that men are jealous of those that are jealous of them for men are jealous of those that they believe do not love them and they do not believe they can love them who are much jealous of them For perfect fear will cast out love as perfect love doth fear On the other hand confidence begets confidence it is an usual argumentation amongst men why should not we put confidence in such and such as well as they put confidence in us as if it were a piece of gratitude and but justice to trust those that trust us Whereas on the other hand men that will take no assurance from others but what is more than enough or than they can give will be able to give no assurance to others that will be taken and so jealousies will be endlesly propagated by way of retaliation As good a receipt as any of the former for the cure of fears and jealousies is this viz. that persons who have the unhappiness to be generally suspected and ill beloved though possibly they may not deserve it should have as little of the safety and welfare of a nation committed to them as can well be forasmuch as the spirit of jealousie presently comes upon people when those whom they are greatly prejudiced against as being of a contrary religion or otherwise are chosen to places of eminency either military or civil An eye should be had to those who keep others in fear as they that give out threatning words causing the persons threatned to go in fear of their lives are or may be bound to their good behaviour Lastly If the heats and indiscretions of some men were lookt after who sometimes seem to symbolize with Papists in their peculiar doctrines and then the people by such preaching alarm'd cry out with a loud voice Venient Romani and who other whiles exasperate their hearers with bitter invectives putting them thereby into an expectation of nothing but trouble and persecution to â—nsue after so threatning expressions I say if men might not be suffered to harp upon those strings wherby an evil spirit is not laid but raised or were narrowly watcht that they should no where turn pulpits into cock-pits and come directly and intentionally not to bring peace but a sword a drawn sword instead of an Olive branch but more especially if Ministers would every where come as persons sent of God to bring good tidings to the meek to bind up the broken hearted to comfort all that mourn c. By that means would the exasperations of mens minds be gradually taken off and their fears and jealousies begin to go off like the morning Cloud and as the early dew Woe unto us that at this day we are all afraid one of another and woe unto them that study to encrease our fears When shall such a promise be made good to us as that in Micah 4.4 But they shall sit every man under his Vine and under his Fig-tree and none shall make them afraid DISCOURSE XXIX That if the dread and terrour of the Popish party which is upon the people were taken off the building of the City would thereby be much incouraged PApists must not be knockt on the head because the people are afraid of them neither ought their estates therefore to be confiscated or themselves generally confined much less for that only reason should they all be exiled from their Native Country Some of them I believe would do others no hurt if they could all should and may be disabled from any such thing if they would This may be done and yet they not be undone Certain it is that Papists at this day are a very center of jealousie in and upon whom the fears of all English Protestants of what perswasion soever do meet Is it because the bloud that was shed in the Marian daies doth still cry aloud in the ears of men as well as of Heaven or is it because the Invasion attempted upon England in Eighty Eight is not yet forgotten or is it because the Parisian Massacre will not out of mens minds or is it because the most hellish Powder Plot upon the accompt of which we celebrate each fifth of November doth still stick in mens stomacks or is it long of that most devillish Tragedy which was acted by the Papists in Ireland upon the Innocent Protestants within less than thirty years past causing the streets to swim with their bloud or is it because London was lately so suddenly and strangely burnt and Papists known to insult and triumph when it was done besides other suspitious passages of theirs relating thereunto as namely their predictions concerning it c. or is it all of these put together that do make Papists so formidable to Protestants in England Some rather than be thought to fear where no fear is would be ready to give many more reasons of the fear that is in them to every one that should ask them why they are so much afraid of Papists First their hatred to Protestants by the forementioned instances appeareth to be great and implacable then they would tell you that many Families of that Religion in England are very considerable for their estates parts and otherwise Nextly that they are great pretenders unto having highly merited as from God so from men above others if not to works of Supererrogation which is as if they challenged it as their due to be uppermost How politick how vigilant and how restless a people they are all men know how they compass Sea and Land to carry on their designs The men of their Religion seem to have a particular spite at England and an ambition to subdue it to themselves rather than any other Nation as he said Fight neither against great nor small but c. so they seem to say but against England We should not fear them say they but that we know what Religion France and Spain are of and can have no assurance that they will not one time or other crave aid at leastwise of so near a Neighbour as one of them is rather than fail of their designs What should hinder them from so doing who profess to the world that they do owe more homage to a forreign Prince viz. the Pope than to their own and that the Pope is Supreme Head over all temporal Princes and consequently can supersede the Laws of any other Prince and give away their Crowns and Scepters when and to whom he pleaseth If then the Pope shall command them to joyn with or invite in a Forreign Prince against their own Sovereign according to that principle it is but their duty to do
have power in their hands reform but all those things which they think in their consciences ought to be reformed and that no good account can be given thereof to the great God when they shall stand before his Tribunal I say let them reform but so much which is also certainly within the verge of their power though there may be difficulty in it and when they have so done that both London England and all the three Kingdomes will reap the happy fruits of it I make no question And now that I have bespoken a Reformation of what is not disputably but manifestly amiss that God may bless us in our great design of rebuilding London it may be expected I should express whom I would have to be the Reformers If then the question be put concerning the reforming not of a person or family but of a Nation and of such abuses as are National I profess sincerely that I am utterly an enemy to a popular Reformation further than of their own persons and families that is unto the people or body of the people or any party from amongst them rising up and saying This and that is amiss either in Church or State and we will reform it As our Saviour replied Luke 12.14 Who made me a Judge or a divider of you So may I say to the people who made them Judges or who hath authorized them to be Reformers If those waters use to overflow their banks instead of making the Land fruitful as Nilus did Egypt they will drown and swallow up all The Law saith a mischief ought to be endured rather than an inconvenience Now for the common people to have a power of judging and determining what is amiss and altering all things at their pleasure were an inconvenience in the sense of our Law viz. a standing evil and principle of mis-rule whereas to deny them that power is a rule that is generally good and safe though it should admit of some exception now and then and breed what they call a mischief As the Wisdom of God hath thought fit to constitute Husbands to be the Head of their Wives because though here and there a woman one of a thousand may have more wisdom than her Husband and could govern the family better than he and to such it is a mischief though but what they deserve for chusing Husbands that have less wit than themselves yet the generality of women being not so fit for government as men are an inconvenience much worse than that mischief is avoided thereby viz. by placing the headship of the family in the Husband The like may be said of Gods placing the sole power of publick reformation in Magistrates and men in Authority and denying any such power to the common people because though the community of the people might now and then do better things than are done by persons in power yet generally they would do worse and be the Authors not of better order but of more confusion People may humbly represent to those that are in Authority what they take for grievances and implore the redress of them so far as to their wisdom shall seem fit beseeching God to incline their hearts thereunto but that is all they can do This Paragraph I have added as a grain of salt wherewith to season what I have said as touching some things which seem necessary to be reformed the notice whereof taken with this grain of salt can do no body any hurt There is no hurt in seeking a Reformation of what is manifestly evil but only in seeking it from the peoples hands from whom it is not to be sought but only from the Magistrate Could we whisper in the ears of Magistrates which we have not opportunity to do what we suppose doth need their reforming hand by my consent the people should never hear of it their Errata's should be mended if it were possible before the people did ever so much as know of them nor have we presumed to acquaint them with any thing of that Nature but what they knew too well before and do ordinarily complain of though not where they should viz. to them that can afford them relief to whom this Treatise directeth all its complaints if there be any in it as to them by whom it is most fit they should be heard Reformation is needful in two cases First in case there be good Laws but ill observed notoriously broken and violated There are not better Laws in the World than many if not most of ours in England as for the curbing and restraining most kinds of vices drunkenness swearing whoredom c. but yet alas they abound as if the Laws were rather for than against them which shews one Law is too much wanting viz. a Law to put the rest in execution And verily they to whom the execution of Laws doth appertain are the persons upon whom it is incumbent and whose proper work it is to see those miscarriages which are contrary to good Laws regulated and reformed But secondly It is possible that Laws themselves humane Laws I mean may some of them not be good or not so good as they should be and in that case a reformation of the Law it self is as necessary as in the former a reformation by it I am sure that Decree of Darius Dan. 6.17 That whosoever shall ask a Petition of any God or Man for thirty daies save of the King shall be cast into the Den of Lyons was a sinful Law as was also that of Nebuchadnezzar That every man shall fall down and worship the Golden Image Dan. 3.10 Magistrates are not infallible in Cathedra or in the Seat of Judgment as the Pope pretends himself to be in St. Peters Chair nor do Protestant Magistrates pretend that they who sit in Moses his Chair whilst they sit there cannot erre they know themselves to be but fallible men and the Laws of such cannot be infallibly good I confess that private men ought to be very tender of speaking evil of the Law and judging the Law To allude to James 4.11 yet Laws may have their faults as well as men and when they have so there are but two remedies I can think of and the first is that those who are Legislators or Law-makers should either repeal or alter them as Nebuchadnezzar did his Decree Dan. 3.29 and Darius his Dan. 6.26 though the Laws of the Medes and Persians were said to be unalterable or if that be not done that those who have power to suspend the execution of unwholesome Laws though not to repeal them be pleased to suspend their execution I have only shewed how an evil or sinful Law may be reformed and by whom but not presumed to call any Law evil but that of Darius and of Nebuchadnezzar which themselves by recalling did acknowledge as such But for fear of tediousness I would press hard for that kind of Reformation for which we need not be beholden to any man but our selves viz. personal
have seen upon Schollars of several perswasions who are and alwayes were dear to my self as good Schollars and good men Let Artificers not take it unkindly that I took occasion by their being in so much employment to bewail Schollars that are or have bin out for a long time together and by the riches they may hope to get to bewail the deep poverty of many Learned and pious men We envy you not go on and prosper Do worthily in Ephratah and be famous in Bethlehem and build the City though in another sense as Rachel and Leah did build the house of Israel that is a great and renowned City as that was a Family Build up your own Estates so far as justly you may whilst you Build other mens Houses But oh that my head were Waters and mine eyes a Fountain of tears that I might weep day and night for the slain of the Daughter of my People I mean over the condition of Schollars Learned and worthy men or many of them who under most Changes and Revolutions have bin and are like to be undone DISCOURSE XLVII Of the rebuilding of Churches HOw earnestly were it to be wished that men and women of Estates would apply their charity to the building of Churches Did I call it charity surely that word is beneath the thing for what is given to Gods use immediately or to the use of his worship and service is not Charity strictly so called but Piety Our charity extends not to God but to the Saints that are upon the earth for God receives no alms for his own use but tribute as do Princes Yet I have let the word Charity slip because whatsoever is given without constraint and of a willing mind is vulgarly called by that name and loquendum cumvulgo is no ill rule at leastwise when it is given to those that want it now though the great God do not want Churches Acts 17.25 God dwelleth not in Temples made with hands neither is worshipped with mens hands as though he needed any thing seeing he giveth to all life and all things Yet his servants do want them yea and money too many of them wherewith to contribute any thing towards the building of them and Churches are given as to God in one sense viz. as places dedicated to his worship so in another sense to men as good accommodations and conveniences for that publick worship which they should tender unto God now upon this latter account it is perfect charity to build Churches though in respect of the former it was piety now where piety and charity go hand in hand where they greet and kiss each other they speak the work excellent in which they two concur and give great hopes of good success to them that shall take it in hand as the appearance of Castor and Pollux both at once had wont to be construed by Mariners as a good presage of a prosperous voyage to insue As needful a work as I do apprehend it to rebuild Churches I would not say one word of it if I did not think there were persons enough in England to bear the charg of it and do themselves no great hurt There are whose cups are full and do overflow who have enough and to spare who have more than heart can wish that is need to wish for matter of estate c. Many wealthy persons have no heirs of their own bodies nor can expect any nor kindred it may be that are very near and dear to them others have heirs of their own bodies but not fit to be made heirs of their whole estates or haeredes ex asse because they can expect no other but that they will quickly run out all and bring themselves to husks as did the prodigal Luk. 15. Or as that great Lawyer prophesyed of his eldest son to whom he said in his last Will and Testament that he left his estate to be scambled away and imbezled for he could hope no better neque enim de illo melius spero Have such persons as these nothing to spare towards the rebuilding of Churches If God had given them many children whom he hath been pleased to write childless they could have given every child a fair portion and made them all rich and will not their hearts serve them to give the value of one childs portion or of what they could have given to one if they had had seven or ten children as they have none towards building up convenient places for the worship of God would such a proportion undo them yea would they so much as feel it what if the wealthy parents of hopeless children did say to them as David said to Mephibosheth Thou and Zibah divide the inheritance so in this case thou and the desolate Churches and other pious uses shall even divide my estate betwixt you surely in this case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that half is more than the whole is as true as in any viz. that half a fathers estate is more to be given to a hopeless child than the whole of it to one that is good and hopeful Others it may be have a child or two not unhopeful but that is all they have and the estate is so great as would have richly provided for many more if such shall pretend that they have nothing to spare to good uses neither would they have had by the rule they go upon if the whole world had bin theirs for their rule is this that whatsoever they have be it ever so much they must leave it intirely to their Children be they ever so few yea though they have but one he or she must have all and by that means they load them with thick clay till they break their backs again they tempt some loose persons to steal them if they be daughters or to inveagle them if they be sons they make them see so great an estate before them that they think they shall never come to the end of it they begin to think of dividing it as the mother of Sisera and her wise ladies spake of his dividing the spoil To every man a damsel or two Judg. 5.30 a prey of divers colours of needle work on both sides meet for the necks of them that take the spoil I say they begin to think of dividing or dedicating it so much to Bacchus and so much more to Venus and so much to other heathenish Gods and Goddesses of pleasure Thus some destroy their children as that Tarpeian Virgin was destroyed by overwhelming them with bracelets I mean with riches more than they know what to do withall Were it not better that some part of such an estate were given to good uses went to build Churches A private mans estate may be too great as well as to little as some Kingdoms have been which have sunk with their own weight mole ruerunt sua A ship may have too much ballast as well as too little and a boat may be overset by too great a
sail When those that have more than enough for them and theirs have so much wisdom as to hear and so much grace as to confess it it will appear that England doth not want for money sufficient for the rebuilding of Churches I doubt not but some who have but midling estates and many Children will contribute freely to the building of Churches and should not they much more who have great estates and no great charg but few children or all bad or none at all If this be not a reasonable motion themselves being Judges let it be refused Many are at great expences every year upon things of far less consequence than is the building of Churches I would beg but a year or two's revenue such and so great as some men spend upon their lusts be they the lusts of the flesh or the pride of life I say no more as from them for and towards the re-edifiing of demolished Churches Alas that men should be more free and bountiful to their sins than to their Souls to works of darkness than to works of piety to damn their Souls than to promote the means of saving them Synagogues of State swarm every where and are carefully provided for There are Temples to Bacchus and Venus almost innumerable and much frequented Men are about to build for themselves better houses than they had before and while they they so do would it not be a great shame if they should build no house for God must God be but as it were a sojourner whilst we dwell in ceiled houses must the Ark remain as it were in tents must religion be but a tenant at will having here and there a room afforded it upon meer courtesy There are for ought I hear but a moity of Churches to what were formerly intended to be built though the inhabitants of London are like to be as many as ever if the piety of this time will not extend to that moity it will be thought to be not half so much as was the piety of former ages How gladly would the Hugonites in France rebuild their Churches which were wilfully pulled down if they might have leave to do it we have leave and incouragement and shall we not build ours How much more decent how much more convenient how much more publick generally how much more unsuspected and unliable to cavils and exceptions from the world is the exercise of religion in Churches than in private houses How did Infidels take occasion though most unjustly by the primitive Christians their assembling in private to charg those horrid things upon them which they could never have done if they had met in publick What religion is there in the world that hath not publick temples erected for the exercise of it whether Jewish or Mahumetan if it be but permitted What noble Temples have been erected to idol Gods which are no Gods as that at Ephesus to Diana It hath been a custome amongst the Jews to throw down the book of Esther upon the ground because the name of God is not found in all that book I do no more commend them for it than Moses for throwing down the two tables of the Law but this I 'le say God may justly do so by London viz. throw it to the ground again if his name be not so far regarded and recorded there as by building up places for his publick worship Do you build Churches and then trust God to provide good Ministers provide you candlesticks and God will take caâ—e for burning and shining lights as when Isaac said Behold the fire and the wood but where is the lamb c. And Abraham said God will provide a lamb for a burnt offering Gen. 22.7 The people found beasts to sacrifice the priests presented them to God and God found fire from Heaven to consume them in token of acceptance Ps 20.3 The Lord remember all thy offerings and accept turn to ashes it is in the original all thy burnt sacrifice for that God did shew he was willing to eat of that meat which they had provided for him The widdow spoken of 2 Kings 4.4 She found vessels and God found oyle to fill them Shall Papists build many and magnificent Churches for the purposes of their Idolatry and shall we build none or none in comparison for the true worship of God They will go nigh to say that protestants in England had never had any Churches worth the speaking of but that men of their religion built them How kindly did God take it that David did but purpose to build him a house though he were prevented and from Solomon that he did it How great incouragements were given to building of the Temple Haggai 1.4 8. Build the house and I will take pleasure in it and be glorified saith the Lord. What if there were a more visible presence of God in the temple at Jerusalem where he dwelt in the thick cloud and in many sensible tokens of his presence yet there is as real though invisible yea sometimes as comfortable a presence of God in the places where his people now do or may assemble to worship him and God in such Churches as ours is or may be served in as pure ordinances and in as acceptable a manner as he had wont to be in the temple at Jerusalem There was indeed a ceremonial holiness in that temple and in the utensils belonging to it which is not in our Churches and in the utensils thereof that is to say that temple and the apurtenances thereof were so peculiarly and intirely dedicated to God and to his service that they could not without prophaness be put to any other use neither at one time nor at another Therefore our Saviour whipt the buyers and sellers out of the temple telling them it was a house of prayer and we read of the shew-bread that it was not lawful for any to eat but only for the Priests Mat. 12.14 Doubtless Belshazzar and his company were profane in drinking their wine out of the vessels of the temple Dan. 5.2 and that was counted as part of their sin but we challeng not to our Churches and the utensils thereof such a holiness as this viz. of being appropriated to the use of Religion and to no other use at any time and upon any occasion whatsoever witness the liberty given in many parts of England to teach school in publick Churches though consecrated implying that the exercise of that civil imployment there is no ways opposite to that which is meant by the consecration of Churches Like instance might be given in the performance of academical exercises such as are making of speeches managing of philosophical disputes not only in private Chappels but in the most publick and eminent Churches belonging to both our universities Now they that allow such things do thereby intimate that they attribute no such ceremonial holiness to our Churches as did belong to the temple at Jerusalem which to have so imployed had been great
take is the commonest thing in the world I am mistaken if private and small Assemblies will not necessarily multiply in infinitum if places for publick Worship be not built If a great Family were crowded into a house in which every room were very small like Cabins in a ship it were impossible that whole Family should eat and drink and converse all together but every one must eat and drink by himself or only some few in a company which would be very uncomfortable and a great disorder Some may think that the variety of Opinions which are in England at this day would cause as great multiplicity of Assemblies as now is though there were ever so many publick Churches but I am not of their mind for that I have taken notice that where men of good lives and of good abilities have Preached the Congregation hath consisted of sober persons of very different perswasions whoout of a respect to publick Ordinances have there presented themselves though it may be scarce two of them of a different sort are ordinarily found together at the same private Meeting I do not at all despair but that some little prejudices which now keep good men asunder will in time wear off and that with the blessing of God what I have written in this book will somewhat contribute to it or they themselves by degrees will see the vanity groundlesness and ill consequence of their divisions and when that is done one Church will hold them whom now a few cannot The inconvenience and ill consequence of having many divisions and sub-divisions of Christian Societies more than is needful or than use to be is greater than can easily be foreseen If one and the same Church or Society break into ten or twenty distinct Churches or Societies every one of them under several Teachers and going their own way will they not have less love for one another less converse together less of Majesty and Authority less strength and power to withstand those that shall oppose and set themselves against them than they had when they were all together Who had not rather have any thing whole than in small pieces who will give so much for parcels and remnants as for that cloth or stuff which is cut out of the whole piece Bread that is cut drieth and spoils presently and they say that beer drinks smaller and dies sooner when there is but a little of it than when a great quantity is put up together Should an army be divided into as many regiments as there are companies in it and into as many companies as there are squadrons it would be nothing like so able to deal with an enemy nor would it be half so capable as now it is of good government and discipline Surely a good government in the Church were better than none at all nor can the Church well subsist without some government any more than a State can do but certainly the Church can at no time admit of any government either of one sort or of another in case it were so there were no publick Churches or publick congregations for if it happen there be ten or twenty societies for one that use to be that have no relation to one another nor no certain places of meeting who can take an account of them or have a due inspection over them If a master that hath two hundred scholars should divide them into fifty several forms or Classes reading distinct Authors how impossible would it be for him to teach them all whereas if he reduce them all to five or six forms with the help of an usher or two he may teach them well enough Let there be no government in the Church and then all will be Prophets all will be teachers or as many as please to make themselves so and as can gain a few people to hear them the people will make to themselves Prophets of the lowest of the people as did Jeroboam now it is a great evil to make teachers of them that are none as well as to make no teachers of them that are or ought to be such and they that preach will preach what they list none controlling them and practise how they list and the end of that will be woful ignorance error dissention and confusion which cannot be prevented unless the Church that great school of Christ do consist of larg forms or Classes I mean publick Churches and congregations to which the masters of assemblies may have an eye be those masters of assemblies of one judgment or of another If scholars repair to their schools at school time and there receive the instruction of honest and able masters if it be their happiness to have such they may better be trusted as to what they shal do at other hours either in their closets or chambers when they are by themselves or in company and consultation one with another Publick Churches will make way for Christians to testifie their union and communion with one another by joyning there together whatsoever opportunities over and above those they shall make use of in private Solomon tels us that the borrower is servant to the lender Prov. 22.7 If there be publick places erected primarily for religious worship then religion will be in a condition to lend as when Churches are lent at such times as they can be spared to such as teach school and cannot be otherwise provided but if there be no such Religion must borrow and so become a servant which ought to be every ones master Private places of worship frequented by those who altogether refrain the publick are ordinarily called by some name of distinction and appropriation as namely the place where the Quakers meet or the Anabaptists meeting-house or such like whereas publick Churches carry no such names of distinction with them nor pretend to any other than to keep open house for all comers that have a desire to wait upon God in his ordinances be they of twenty several judgments and that methinks is much better for till names of distinction cease divisions will continue and I see no reason why they who agree in the fundamental doctrines and practises of Christianity should not be willing to pray and hear and sing Psalms together where those duties are piously and solemnly performed though they differ about twenty little things Even infidels should be admitted to publick prayer and preaching how else should they believe in him of whom they have not heard or how should they be converted and as for those who in the judgment of charity are true believers though varying from us in some small opinions and practises I know not why we should exclude them from fellowship with us in the Lords Supper which is to raile in the Communion Table in the worst of senses To have no publick Churches would carry such a face with it as if no Religion were owned established and countenanced or any thing more than tollerated and connived at like a