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
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
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
be to sweet but if a little tartness or sharpness be found in them they please us better why then would we have the writings of men to be luscious why should a little sharpness in a book blunt our appetite thereunto instead of whetting it If thou hast no faults he wrongs thee that reproves thee but if thou sayest thou hast none thy so saying or thinking is a fault for he that saith he hath no sin is a lyar and if thou hast faults he that tels thee of them in an humble modest way doth thee a kindness and if a man do thee a kindness why shouldst thou be angry with him for it Books should be read as well to inform us in what we are wrong as to confirm us in what we are right not so much to be our interpreters to speak out that which we thought before and had a mind to have said rather by others than by our selves but to instruct us what we ought to think to rectifie our judgments and practises wherein soever they are amiss If men give us our due commendation I mean why would we have more it being a fault we mislike in watermen and coachmen when they will not be content with their full fare unless you give them something over and above Now he that treates thee as if thou hadst no faults gâ—ves thee more than thy due for all have some He that would profit by this book must resolve before hand to eat his hony comb with his hony Cant. 5.1 to pare his apple and pull out the core if there seem to be any and feed upon the rest he must know how to make a good meal at a table where are many dishes though every dish or part of a dish do not please his palate If I read a book in which are several passages that I can make good use of though in it there be divers other things that do not suit my Genius I ought not to censure the authour or to repent of my reading it Possibly those passages may be of most use to others which were of none to me and those expressions may give others greatest content which gave me least I am beholden to him from whom I receive any good though not all the good I could have wished to receive Set but candor and charity at work and thou mayest find an excuse for all such passages in this book as may not so well sâ—it thee If some expressions to thy thinking do savour of two much melancholy say it may be the Authour hath had a great many things to expose him thereunto and thou sayest right If thou fancy the colour of other passages as much to light and pleasant as the former were too sad bethink thy self that melancholy persons are apt to be in extreams and yet mean no hurt and no wonder neither sith all the mirth of melancholy persons is triumph and that triumph because they have obtained victory over that black enemy melancholy I mean out of whose Clutches they are newly escaped for a time What an uncharitable man would call youthful and aery be thou pleased to call the hypocondriaeal wind and if it seem to lighten in thy face now and then call those flashes the eruptions of a melancholy cloud torn in sunder and rather than be too angry think the Authour to be scarse himself the reputation of being mad is an apron of fig-leaves that will cover any nakedness One thing more I must advertize thee of viz. that if thou deal fairly with the Authour of this poor treatise thou must make him a fourfold allowance one as a man for that all men have their weaknesses another as a man weaker every way than many other men a third as a man weaker at this time than himself having had many troubles and discouragements to make him so and lastly as a man that meaneth well and had an honest design in what he hath written as the serious perusal of the book may assure thee I might have told thee that in many passages of this book I seem to my self to have followed the motion of the primum mobile or movens of the first mover as the spheares do who hath openly proclaimed his desire of uniting c. Nay I deceive my self if I have not in this book answered one of the most difficult and insuperable questions or which hath gone for such that is put at this day upon the answer whereof very much depends and that is what will give men content or what is the likeliest way to satisfie all men or the major part I am hugely mistaken if I have not shewed how that may be done without rasing any one foundation or fundamental law and without laying an axe to the root of any tree that is appointed to rule over the other trees in the Forest alluding to Judg. 9. I say I have indeavoured to build up a structure of peace love and unity upon the foundations that are already laid without presuming to lay any new ones or to do any thing more than humbly propose and modestly offer at some few preterfundamental condescensions If this be as truly performed as it was intended the book cannot be useless though it did signifie nothing else It was a happy cruse full of Salt wherewith Elisha healed the naughty waters casting it into the spring 2 Kings 20. if any thing in this book may prove like that Salt to heal the waters of Marah that is of bitterness which do even overflow us and to sweeten the spirits of men one towards another as hath been indeavoured I shall much rejoyce in the success Fain would I contribute towards raising up the Tabernacle of love and good will that is fallen and unto closing up the breaches thereof alluding to Amos 9.11 If I fall short of what I aimed at I have that old and good excuse to plead viz. magnis tamen excidit ausis that is that I have fallen from great and good designs that I shot at an excellent mark though it was my unhappiness to miss it Here thou wilt find several sins reproved and cautioned against namely Pride Penuriousness Censoriousness Unmercifulness Undutifulness towards superiors Sinister ends seeking other things before and above the Kingdom of God and the righteousness thereof c. Thou wilt also find in this Treatise several graces commended as namely Humility Charity Heavenly mindedness Publickness of spirit Thankfulness c. also several duties exhorted to viz. Sanctifying of the Sabbath humbling our selves under the mighty hand of God in burning the City reforming what is manifestly amiss seeking unto God by prayer and fasting c. Besides the theological discourses I have mentioned there are several others that are purely moral for so the nature of the subject did require now though in those discourses which are but moral as in Chap. 46. and others I have given scope to my phantasy to be a little youthful or for diversion sake it hath taken leave
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
East-wind and made it dry Land that the Israelites might pass over Exod. 14.21 And probable it is that the turning of the Wind brought the Sea back again upon the Egyptians And I am much deceived if the Wind and Weather which were much against us in the time of the Fire have not been as much with us and for us since that I mean in reference to the warmth and openness of the Weather which are much what the effects of Winds suitable thereunto Job 37.9 Cold cometh out of the North And v. 17. How thy garments are warm when he quiateth the earth by the South-wind Sith then this last Winter God hath made the Heavens to hear the Ruines and the Ruines to hear the Artificers and the Artificers to hear the cryes of the poor dejected Citizens longing to be restored you know to what I allude why should we dispair of another London at Land more then heretofore at Sea where we have known two already When I consider how speedily many difficult cases and perplext controversies relating to Builders and Proprietors have been brought to an end either by the clearness of the Law made for that purpose or prudence of the Judges or extraordinary peaceableness of the parties concerned or by means of all three together I cannot but look upon it as a good presage that this poor City shall be built again For this methinks is a kind of sudden and unexpected clearing and taking away of that Rubbish which did most of all threaten to obstruct the buildings for who that hath observed how long some one controversie about the title of Houses or Lands being tryed after the usual way and not as in the Act for building is provided doth ordinarily depend some a longer time then I hope the whole City will take up in rebuilding would not have thought that Law-suits and Impleadings one of another would have been so endless that the City the building whereof must needs wait upon the determination of such matters would never have had a beginning But blessed be God it is evident to us by some hundreds of houses already built and many more Foundations laid that an incredible number of Titles are already determined even so many as might have taken up a whole Age in an ordinary course of Law And hence also may we feed our selves with hope that the like dispatch will be made in and about those Causes which are yet unheard or more if more can be sith by variety of Precedents and parallel cases the work of determination will be easier every day then other This good harmony gives me great hope and may do the like to others for why may not a City rise up by Unity and agreement as well as fall by division why may not the former be as powerful to lift up even from the dust as the latter is to throw it down If God please to grant the people of England as good and easie an accord in all other matters I shall yet hope all will be well I see a diligent hand at work for and towards the rebuilding of the City and that increaseth my hope that it will be done When God forsook London for a time and gave it up to the flames we may remember that men forsook it also I mean a great part of its Inhabitants made it their only care and business to secure their goods but did in effect say let the City go But now I find that Citizens are as active and officious in restoring as ever any of them for all were not so did seem remiss and careless in preserving of it methinks every body is huge intent upon it and what his hand findeth to do in it doth it with all his might and that in despite of all both real and supposed discouragements I know not the man whom in this case I can call a Sluggard and wish him without wronging him to go to the Ant and learn his ways all are as busie as so many Ants hastning to and from their several Mole-hills not a few were so intent upon it that when materials could scarce be had for love or money when Coals were three or four pound a Chaldron when Bricks and Timber bore an excessive rate all would not beat them off from building as if they had been as fond of houses within the Walls of London as ever Rachel was of children who cryed out Give me children or I die You might see by the respects which Citizens paid and do yet pay to the dust and ruines of London how they hanker after it not for what it is but for what they hope it shall be Do not as many as had wont to be concerned in those affairs visit the Ruines yearly call every Parish by its former name observe its bounds chuse Officers upon the very place chuse Aldermen and their Deputies for every Ward that is unsupplyed nominate Church-wardens Constables c. as if it might be said of London as was said of Lazarus that he was not dead but slept and all thorough the desire they have it might be raised again for they do know it is more then asleep yea no less then dead and buried A careless unactive heartless posture was that in which London was destroyed and now I see the quite contrary to that it makes me hope it is about to be restored wherewithall did the Psalmist perswade himself That the time to favour Sion yea the set time was come Psa 102.13 The reason he gives us is For thy people take pleasure in her stones and favour the dust thereof v. 14. If that were a good argument that God would arise and have mercy upon Sion as doubtless it was else the Psalmist would not have used it we have said and evinced the same thing as concerning London viz. such an affection towards it as the people of God in those daies had towards their desolate Jerusalem Far be it from me to think that so much love care and pains so many heads and hands and hearts as are set at work about our City with earnest prayers for the restauration of it will all produce nothing What though God had a sufficient controversie against the old City as for which to suffer it to be burnt may it not be said that possibly he hath not the same against another City though standing or intended to stand in the same place so that notwithstanding his permitting the former to be burnt he may permit another to be built in the room of it Though such things were done to the dry Tree to which I may compare the old City must the like or something as bad be done to the green Christ argues from the green Tree to the dry with a quanto magis What then shall be done to the dry but not vice versâ God destroyed the Old World but did he not nevertheless make a new one and that in the same place where the old one stood and peopled it out
sickness it had lately been visited with but a sore relapse after it was newly and but scarce recovered out of other great and dangerous maladies not only accute but chronical who knows not that London had for many months together been brought even to deaths door with the Plague and that it had lost abundance of blood both red white and yellow with a wasting War insomuch that its great Physitians have said long since that both it and the whole Kingdom were in a deep Consumption Not to recite all its Diseases though I might name the Scurvey Hypocondriacal Melancholly and several others which it is full of Now this Calenture the Fire I mean coming after all the rest hath brought it so very low together with the whole Nation that without some strong Cordials and powerful Restauratives speedily administred it cannot long subsist It cannot be forgotten that London was but three or four daies a burning and why should that which was destroyed in three or four daies be longer in building and restoring than three or four years provided it can be done in that time If I mistake not I have heard of a Wall of great length and circumference which is about the great House in Osterley Park that it was built in one nights time by the help of an incredible number of Work-men that were summoned in for that purpose to entertain and amuse Queen Elizabeth who was there at that time and knew not of the beginning of it till she saw it finished I am not certain of the story but am sure our Proverb is true viz. that many hands make light work and though Rome were not built in one day neither can London be yet if Work-men from all parts were commanded to give their attendance upon that business and upon nothing else but what were of absolute necessity till that were finished London would go up amain and appear something like a City in a little time Alas Poor Citizens long to be settled once again and to fall to their respective Trades as formerly making a hard shift mean time and pity it is that whilst the grass is growing the Steeds should starve that whilst the City is raising the Citizens in the interim should be ruined Therefore it is I so much press for expedition If our Governours would encourage the importing of all necessary materials from forreign parts as I hear they intend it would be a good and acceptable work and nothing could carry a greater show of love and good will to that poor City than that will do which will never think it self beloved unless its restauration be promoted by them that have power to do it And sith the great want of money is as I am told like to be the main hindrance of the rebuilding of London how do I wish that Usurers and all other great moneyed men would bring forth their bags and chearfully lend to Citizens for the purposes of building securing themselves by the premises and taking no other advantage when that is done Did all men long as I think I long to see another London though I have little interest in it to what it hath in me and I think all English men should long for it as much as I do I perswade my self such treasure and such assistance in every kind would be brought in towards it as would make a very quick dispatch even of so great a work But lest I my self be tedious whilst I plead for others to use expedition I shall conclude this Chapter with what a Heathenish King gave in charge about the Temple of God at Jerusalem and their good Example will most of all condemn us Christians if we fall short of it And I Artaxerxes do make a Decree to all the Treasurers beyond the River that whatsoever Ezra shall require of you it be done speedily Ezra 7.21 DISCOURSE V. Of Building upon all the Ruines of the City with Brick as is injoyned I Hope it was not for state but for security not out of pride but prudence not for pomp but for preservation that it was injoyned that so much of London as was burnt should be built again all with Brick For was not God very angry with those that said in the stoutness of their hearts The Bricks are fallen down but we well build with hewen stones the Sycamores are cut down but we will change them into Cedars Isa 9. v. 10 Therefore the Lord shall set up the Adversaries of Rezin against him and joyn his enemies together vers 11. And were it not as great a crime to say in a way of stoutness the Rafters are fallen down but we will build with Bricks c. But as I said before so I am in the same mind that this was appointed in order to safety rather than to state and magnificence And verily experience hath told us that Brick-buildings are in an ordinary way much more secure from the danger of Fire than such as consist of much Wood and Timber Witness those Skeletons of Brick-Houses which we see standing since our dreadful Fire which though it pickt out the Marrow as I may call their insides yet could not digest the bones though it devoured the kernel of such Houses could not quite destroy their shells whereas it made no bones as we speak Proverbially of timber Houses but consumed them intirely and have left us nothing of them but the excrements of Fire so fed I mean dust and and ashes Now all such beauty and decency as is the mere result and product of what is otherwise good and necessary like shadows that follow substances or honour consequent upon virtue is no offence to God and should be none to men Whatsoever is in all respects as is naturally behoofeful and necessary for it to be cannot likely want some degree of handsomenesse Thus the body of a man or other creature all the parts of which are so formed figured and put together as is most conducing to health strength and usefulness cannot probably be otherwise than comely And so it fareth with the Exercises and Institutions of Religion where all the substantials thereof meet together as namely when the Word of God is read to the people gravely distinctly and devoutly when the Minister preacheth soundly and savourily in the evidence and demonstration of the Spirit when he prayeth solidly methodically spiritually and affectionately when the people do hear and joyn reverently and attentively I say where these things meet there doth unavoidably result abundance of decency and solemnity and such as if one that believeth not or is unlearned shall come in may cause him to be convinced of all and judged of all and to fall down and worship God reporting that God is in them of a truth as it is in 1 Cor. 14.23 where all the Order the Apostle prescribeth is that all things be done to edifying verse 26. that Women keep silence in the Church verse 34. that such as are fit to Prophesie should
whereas some may think the new houses carry and are appointed to carry their heads too high and rise up to a greater altitude then doth become them after so humbling a judgment good reason may be assigned for that viz. That it was enacted they should do so in order to the gaining of more room and that so much the rather because a great deal of room hath and will be lost otherwise by the new model of the City and particularly by widening of the streets those Latitudinarian streets if I may so call them inforcing as it were altitudinarian houses Now from the three forementioned causes viz. The buildings being of brick the breadth of the Streets and the height of the houses greater then formerly thence I say principally if not only will spring that beauty and lustre which the new City or the major part of it is like to have above the old all which things being necessary for other reasons and having been done upon their account ought at no hand to be found fault with As men may fast and mourn and yet not disfigure their countenances whereby to appear to men to fast but may anoint their heads that day and wash their faces and Christ commendeth so doing as best Mat. 5.16 So may the outward visage of our City be handsome and beautiful and yet we our selves nevertheless truly sensible both of our sins and miseries I Should think a City of London outwardly more splendid then ever might in some respects increase our humiliation rather then inflame our pride even as a poor man clad in a rich habit might from thence have more sad and frequent reflections upon his poverty as thinking with himself how unsutable the fineness of his outward garb is to the meanness of his condition and how much otherwise it is really with him then by his habit strangers would take it to be But that a stately City raised in a short time out of a ruinous heap might conduce to stirr up in us more of thankfulness and admiration of Gods goodness I see not who can deny with this staff said Jacob passed I over Jordan and now the Lord hath made me two bands Gen. 32.10 Which surely he acknowledged with more thankfulness and wonder then he would have done if God had made him but one band no bigger then either of his two Moreover another London more magnificent then the former how great an eye sore would it be to the enemies of that City who most barbarously rejoyced at its flames and triumphed at its funeral and would if they knew how have rolled so great a stone over its grave that it should never have been capable of rising again I say when those envious persons shall come to see two staffes in the hand of London viz. Beauty and Bands that is State and Strength alluding to Zech. 11. neither of which they exspected how will that sight abate their pride confront their malice and confound their devices Lastly a stately City should methinks provoke the inhabitants to a generous emulation of being so wealthy and substantial as by it they seem or make shew to be If so goodly a City be to Londoners at the first erecting of it like a garment that is much to big for him that weareth it yet may it put them upon indeavouring to grow so fast that it may be fit for them if it be to them as raiment of needle work or of wrought gold such as the Kings Daughter is said to be Ps 45.13 may it not stirr them up to be like her all glorious within that their inside and outside may well agree together Now Lord though it may be it was not out of pride or affectation of pomp that we have designed to build so fine a City yet possibly we may be proud of so fine a City when it is once built and if so Lord humble us for that our pride but destroy us not again and if like those times of which it was said they had golden challices but wooden Priests it may be said of us we have a rich City but poor inhabitants we shall in that respect have great cause to be humble and Lord do thou make us as humble and lowly as we have cause to be DISCOURSE VIII 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 WOrkmen do your office and do it like workmen that need not to be ashamed and like honest men If you take building by the great make no more hast with it then good speed but if you take it by the day make as much hast as will consist with good speed Do by Londoners as you would be done by build for them as you would build for your selves we may have a noble City God permitting if you will but play your parts Make no more faults then you needs must that you may make work for your selves to mend those faults which you have wilfully made and put those you build for to a greater charge and trouble The foolish builder is a name of infamy in the scripture and the knavish one is worse Be not you like smoak to the eyes of those you build for as Solomon speaketh of a sloathful messenger that he is so to him that sendeth him Build with such acurateness as Apelles is said to have painted for which he gave this reason Pingo aeternitati so do you build as it were once for all Let London by the universal care and honesty of its builders one and all be made so excellent a structure that it may both now and hereafter be a praise and a renown to any of you to have had a hand in the raising of that Fabrick or to have been any waies related to that work as it is said in reference to the Temple of Jerusalem Psal 74.5 A man was famous according as he had lifted Axes upon the thick Trees viz. in order to the building of that Temple Expresse your kindnesse to London to like effect with what is written in Cant. 8.9 If she be a Wall we will build upon her a Palace of Silver and if she be a Door we will inclose her with Boards of Cedar which are the Words of Christ and of his Church contriving some good for the uncalled Gentiles set forth under Metaphors taken from such improvements of small and rude beginnings as Builders are able to make In this building aim not only at private gain but at publique good at the honour and welfare of the Nation in which your selves will have a share get as little as may be either for work or stuff of them that have lost so much take the over-sight thereof not by constraint but willingly not for filthy lucre but of a ready mind which is the advice given to spiritual Builders in a higher case but not unapplicable to this purpose As for those who shall have the
to communicate laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life 1 Tim. 6.18 19. We mind men of our Saviours words Luk. 12.33 Give almes provide your selves bags that wax not old a treasure in the heavens that faileth not where no thief approacheth nor moth corrupteth We say unto men as Christ said Luke 16.9 Make to your selves friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations We promise Heaven in Gods Name to those that are truly charitable and is it not worth accepting unlesse God will own it or we our selves can think it to be of debt and not of grace We deny that the infinite Justice of God will or can receive satisfaction or reparation for the evil deeds which men have done by the good deeds they may or shall do afterwards as by their works of charity for former acts of injustice for that satisfaction can be made only by the undertaking of our Saviour who bore our sins in his body upon the Crosse and who is held forth to be a propitiation for us through faith in his bloud Rom. 3. But withall we say that Zacheus having been an oppressing Publican did well and set others a good example when he gave half his goods to the poor Luke 19. which furely he did upon that consideration and that it was good counsel which Daniel gave to Nebuchadnezzar Dan. 4.27 Break off thy sins by righteousness and thine iniquities by shewing mercy to the poor the meaning whereof may be that he should cease from unrighteousnesse and cruelty for time to come and practise the contrary with all his might viz. Justice and Mercy yea we stick not to quote that passage of Solomon Prov. 16.6 By mercy and truth iniquity is purged which may be construed thus where mercy is iniquity is purged that is it is a sign of the remission of sins as was Mary's love to Christ or that God of his free mercy not of their merit pardoneth those who abound with mercy as he hath said that with the merciful he will shew himself merciful and with the garment of his undeserved grace God covereth a multitude of their infirmities who are such 1 Pet. 4.8 We say that more of bounty and charity towards men than would otherwise have been required of us is necessary and a duty in case we have been injurious or uncharitable to others formerly for if so we are in arrears both of Justice and Mercy which as to men if we be able to pay can no otherwise be satisfied nor can remission be obtained without such a restitution As for the fire of Purgatory wherewith Popish Priests do melt down the gold and silver of ignorant people into their own Coffers we know it is but a device to keep their own Kitchins warm nor can any man give a reason why the charity of men should be less inflamed by this real fire of Hell made to flash in the faces of all that do and shall remain unmerciful and uncharitable than by the feigned fire of Purgatory Why should not yea will not men part with as much to keep themselves out of Hell when made sensible how damning a sin covetousness is as to get themselves out of Purgatory sooner than otherwise they would expect To him that considers these things it will be plain and evident that those Principles which all good Protestants do own and insist upon have as great an aptness and powerfulness in their own nature to awaken and excite man to works of charity as any that Papists do or can insist upon Neither ought it to be forgotten that all the fore-mentioned Principles of Protestants are real and Scriptural and being such must needs be of greater force and authority than those grosse Falshoods vain Dreams and Bugbears wherewith Popish Impostors delude their people But here it may be a Papist would reply to us How comes it to pass if the Principles wherewith you Protestants indeavour to excite men to works of Charity be in themselves as forcible as those we go upon that we in that case do prevail more than you That by our instigations people are ready to give all their goods to the poor and to say to their very Parents It is Corban or a Gift to the Church by whatsoever thou mayest be profited whereas you Protestants have much ado many times to extort even from dying people though rich some few pounds or shillings to any good uses I wish I could say that the matter of fact herein objected were true pudet haec c. but too true it is and the reasons of it or some-of them are as follow First Some Protestant Ministers whilst they are zealous in Preaching the Doctrine of Justification by Faith so much opposed by Papists are and have been too remiss in pressing good works according to the tenor of their own Principles And thus whilst the Papists bend themselves against our Faith they make us neglect good works Such Ministers should be put in mind of what St. Paul writeth to Titus chap. 3.8 These things I will that you affirm constantly that they which have believed in God might be careful to maintain good works these things are good and profitable to men Secondly Protestant Preachers if I mistake not do generally harp less upon the duty of bounty and charity in particular towards the Church especially than Popish Priests do who do some of them it may be preach little else at leastwise that is the most they presse because the most profitable of all subjects though not to their hearers upon whom other duties are sometimes as necessary to be pressed yet to themselves Now Protestant Ministers being too much afraid of being so much as suspected of seeking themselves do I fear under-do as to pressing works of charity whilst Popish Priests are guilty of over-doing being like the Horseleech or Grave which are never satisfied but still do cry Give give Again Papists will venture to Promise more upon the bare opus operatum or meere act of giving to such and such good uses to be bound as it were body for body and soul for soul that they that give so much to good uses shall be saved I mean to warrant and ensure their Salvation than Protestant Ministers dare to do who knew that the end of the Commandement the fulfilling of which end is required in a saving charity is charity out of a pure heart and a good conscience and faith unfeigned and that a man may give all his goods to the poor and yet want that true charity without which the Apostle saith be is but as sounding Brasse or tinkling Cymball Moreover the Popes of Rome successively use to dispense pardons for the greatest sins and such as were never repented of for so much money as a late Book called the Protestant Almanack one that will never be out of date makes out by
multitudes of Instances This practice of theirs is one of the names of Blasphemy written in their foreheads and by such means as these they go beyond us But the mony which is given upon the two last accounts is certainly the result and product not of real bounty but of woful blindness and ignorance That which is such a kind of cheat in the receivers can hardly be called charity in the givers Then may we draw to this conclusion Papists have waies to cheat men of their mony which Protestants have not yet scorn to use but Papists have no Arguments truely deduced either from Scripture or sound reason wherewith to invite men to works of charity that Protestants have not and they alone well used and mannaged are and will be sufficient If Papists will take upon them to be wiser than God and to teach him who is only wise how to furnish the World with better motives to charity and good works than ever yet he hath done so will not Protestants It were better London should continue in ashes than have its foundation laid in such Blasphemous Impostures but that it need not do neither for want of Scriptural Arguments mighty through God to pull down the strong holds of mens unmercifulness and to bring into captivity every thought which exalteth it self against obedience thereunto We that are Protestants can tell men according to our Principles that the least work of true charity shall have a great reward that the reward of persons truely charitable shall be no less than eternal life that every such work shall follow good men when they dye and add to the weight of their Crown of Glory We can tell rich men that if they will not make to themselves friends of the unrighteous Mammon they shall not be received into everlasting habitations of glory that if they shut up their bowels against poor Lazaruses they shall fare no better than Dives did who denied his crumbs of bread and was himself denied a drop of water We can freely tell every man that it is as possible for him to get to Heaven without faith as without charity and as impossible for him to be saved without charity as without faith Then I appeal to every mans reason whether it be not an act of charity and piety to help up with this poor City and particularly with the Hospitals and Churches thereto belonging Though our Religion be by Papists reproached as Hannah was by Peninnah with barrenness namely in reference to good works it may hereafter come and I hope it will to sing as Hannah did in 1 Sam. 2.5 The barren hath born seven and she that hath many Children is waxed feeble DISCOURSE XV. Upon the looks and prospect of London whilst but some few houses are built here and there and others but building in the midst of many ruinous heaps O London what is thy present hue how many other things art thou like unto at this day but how unlike thy self unlike what thou wert yea unlike what thou art if we compare one part with another Mulier formosa supernè desinit in piscem what a motley linsey woolsey exchequered thing art thou at this day One while methinks thou lookest like a forrest in which are some tall trees some shrubs some meer stumps otherwhere all pluckt up by the roots or may I not liken thee to an old orchard in which are some trees that have ripe fruit upon them other have but buds others but meer blossoms but the greater part are dead and withered nor dost thou less resemble a great common field in which some early corn is at full growth elsewhere that which was latter sown hath yet but peept out of the ground and very many acres up and down lie quite fallow We read of the waters of the sanctuary how that some of them were but to the ancles others to the knees others up to the loins Ezek. 47.4 That it may be was successively but this all at once Thus in a family where are many children ordinarily there are some at the estate of men and women some boyes and girles some infants and some one or more that are yet but in the mothers womb Is London a village that I see the houses in it stand so scatteringly and at so great a distance one from another scarce enough together to make that number which is said to make a conventicle 1. Having been degraded for a while must it commence a village before it commence a City As in a through-fare village standing upon a great road most houses are Inns or Alehouses to entertain strangers so may we observe that the major part of houses built upon the ruines are let out to Alehouse-keepers and Victuallers to entertain workmen imployed about the City How easily doth the present condition of London bring France to mind where a middle sort of people are scarce to be found but all are said to be either Princes as it were or Peasants Gentlemen or slaves Our stately-houses may serve for an emblem of the former our ruinous heaps of the latter or one may represent the flourishing papists in that Country and the other the oppressed Hugonites they and their Churches lying together in ashes Would I give scope to phantasy I could adde that London now looks like Euclids Elements or some such books in which are all sorts of schemes and figures as straight lines crooked lines triangles quadrangles hexangles and what not or like a book of Anatomy full of cuts representing in one page the shape of a head in another of an arm in a third of a legg c. So in one place there is as it were the head or beginning of a street in another place the feet or end thereof by its self elsewhere the arm or breast or belly of a street the middle I mean standing all alone A goodly uniformity there is in so much of it as is built together but ruines and confusion round about it which represents it like a beautiful face stuck with black patches which is very lovely so far as it is seen but all the rest is ugliness and deformity manifest pride and concealed beauty Neither is London at this day unlike the month of April in which I am writing this consisting of quick vicissitudes of rain and sunshine one part of the Heavens smiling another frowning and lowring So one part of the street smiles upon us almost throughout the ruines but the rest of it frowneth and looks ghastly If we compare it to one that is rising out of his sepulchre it must be to one that hath his grave cloaths about him for so hath London But when all is said London at this day represents nothing more then our own divisions together with the ill effects and consequences thereof For first of all is it not unquoth and dolesome to live in houses that stand at such a distance one fom another Some of them like a cottage in a garden of cucumbers
had all agreed together to begin and carry on their buildings all at once or to part with their ground to others so many of them as were not in a capacity so to do others being as willing to give them a valuable consideration for it as having a regard on both sides to the publick good then might we have seen ere now a New Cornhill a New Cheapside compleat and entire and possibly some other streets of greatest note and eminency These would have lookt and signified like a new City or some good part of such a thing It is good to make an end of one thing first Husbandmen do not use to Plow and Sow a part of one Furrow and a part of another and so of fifty or a hundred before they have finished any one but count it the best Husbandry to Plow and Sow a whole Furrow at a time We say he that is aliquis in omn bus is nullus in singulis he that is some body in every thing is good at nothing He is more a Scholar that is throughly versed in one Art or Science than he that hath but sipt of every one In like manner two goodly new Streets would look more like a new London than all that is built as yet I doubt not but they who made the Act for Building did foresee this but fearing to be injurious to particular persons by making some more forward than they could afford to be and others more backward than they needed or were willing to have bin who would have thought it unreasonable to have stayed for others till their houses had bin first built though scituate in more eminent places than were their own thought fit to leave it to the Liberty and Prudence of men to agree amongst themselves what might in that particular be most for the general good If Workmen and Materials enough could have been procured or yet may which I doubt not to carry on all and every house at one and the same time in one or two noble streets and nevertheless to supply the occasions of scattered buildings and builders in other more obscure places where a liberty of Building dividedly and successively were allowed then would the publick convenience no ways interfere with any mans private interest Suppose then it were proclaimed that all and every house in two or three eminent streets should be built at one and the same time and at such a time they would begin do you think that workmen would not come from all parts of his Majesties Dominions if not also from Protestant Countries beyond the Seas as not doubting to meet with good and full employment Now in case they should do so there would not want hands to do every mans work as well in private streets as in those of greater eminency Bells that ring for Weddings and other joyful solemnities are rung all together and then we know they make the best musick whereas one and but one Bell at a time gives the doleful notice of Deaths and Funerals In the case I am speaking of it is not only the more the merrier but the fewer the worse chear contrary to the latter part of our Proverb It hath been complained of that houses which have been built at some distance of time from one another have been apt to sever and part one from another and one to sink before the other were finished which should make men ambitious to build houses in the same street at the same time which use to agree best as twins are wont to do who were bred and born at or near the same time It is best that houses which must be contiguous should be contemporary and they that must stand together should rise together and be a collateral security if I may so call it each to other Divided houses some one or some few in one street and some in another do or may sadly remember us of divided interests every man shifting for himself and setting up for himself or some few together like those St. Paul speaks of Acts 27.44 who in the time of Ship-wrack Some cast themselves into the Sea being able to swim and the rest some on boards and some on the broken pieces of the Ship made towards the Land Methinks men should strain hard their credit and purses I mean not their consciences to comply with a common and publick good and particularly with building some whole streets together or giving way to others if that be such Nature hath taught the lifeless elements to quit their proper center when it may be for the good of the universe So Water which naturally inclineth to ascend will descend to prevent an abhorred vacuum So the Heavenly Spheres though they have a slow motion of their own from West to East yet do more swiftly accompany the primum mobile or first mover from East to West as if it were to shew us we should be more swift in adhering to and attending upon a publick good than our own private Let it never be said that men will not agree to do what is best for themselves unless they be forc'd to it for that is just like Children If then it appear to be for a publick and common good to build some whole streets together let no man oppose it with respect to his private interest especially if there be those that would compensate him for it for so to do were according to our Proverb To burn other mens Houses that we might roast our own Eggs. DISCOURSE XIX That our building ought to begin where the fire ended THe Fire made more ends than one for that it burned both East and West but wheresoever it ended there should we begin to build The method of fire and of building are quite opposite the first is Analytical the latter Synthetical which method begins with the end of things So one of the first questions in Theology is what is the chief end of man The fire went from the middle as it were to the extremes from Thame street towards Tower-street on one and towards the Temple on the other hand but every body knows that it is better to proceed from extremes to the middle for in medio virtus and that is the method which I commend to be used in our building viz. to build first at both ends or extremes of the City where the fire gave over destroying and so to proceed to the middle from the two poles as it were to the center as they say where the natural Phylosopher ends there the Physitian begins ubi desinit Physicus c. So where the fire ended ought the builders to begin Now the reason of that advice is because when there are but few houses in the new City if they stand by themselves they will be unsafe but if they be joyned to the old buildings and do stand cheek by joul with it they will be as safe and secure as it self Again houses so built I mean contiguous with the old City will
into the work BLessed be God and blessed of the Lord be they for all that countenance which by those that are in Authority hath been given to the rebuilding of London and particularly by that most prudent Act of theirs which was made for that end and purpose That by that Act Londoners were allowed but a Copy-hold Lease of time viz. the term of three years for rebuilding of the City was enacted upon no evil design such as to surprize and take advantage against them for not being able to finish the work in so short a time but with a full intent to renew their Lease at or before the expiration of it if need should be and that upon better conditions than the former as experience should inform them of any thing that might be better Sure I am London had hitherto been like a Tree that stands in the shade if the beams of Authority had not shone upon it so as they have done it had not been in that good forwardness that it is at this day What if it be the true interest of our Rulers and Governours as doubtless it is that London should be rebuilt with all convenient speed are they therefore neither praise nor thank worthy for contributing their assistance If Magistrates espouse the interest of Religion and cherish it both in themselves and others in so doing they shall pursue their own interest upon the best terms for God will honor those that honor him yet for so doing all good men will acknowledge we ought to praise and thank them more than for any thing else I need not tell our Rulers whose interest I have elsewhere proved it is that London should be rebuilt that great works go on but slowly without countenance from Magistrates and ordinarily as swiftly with it when they afford not only permission and connivance but Commission and countenance Our Proverb saith The Masters eye makes the horse fat Of the Temple it is said Ezra 6.14 They builded and finished it according to the Commandment of Cyrus and Darius and Artaxerxes King of Persia How vigorously Cyrus though a Heathen Prince did bestir himself for and towards the rebuilding of the Temple of Jerusalem We are told almost throughout the sixth Chapter of the Book of Ezra and as if Artaxerxes had vyed with Cyrus for zeal in that matter or laboured to out strip him We read as much of him in the seventh Chapter from the 11th verse till towards the end If either of them had had a Palace of his own to build which his heart had been greatly set upon I see not how he could have promoted it more than both of them did the Temple Ezra 7.23 Whatsoever is commanded by the God of Heaven let it be diligently done said Artaxerxes in his Decree for the House of the God of Heaven for why should there be wrath against the Realm of the King Under those benigne aspects and influences of great ones the Temple went up amain and so doubtless with the blessing of God may our City if the like countenance and encouragement from such as are in chief Authority shall always be afforded to it And what should make us doubt but so it will be For first our Rulers know full well that nothing will be rescented as a greater demonstration of their love and care than an earnest forwardness expressed to see London up again or of the contrary man a want of that nothing will beget a greater confidence of the people in them and affection towards them than that would do Besides that it is more their own concern in point of Honor and profit that London should be built again than it is the concern of any ten men whatsoever as his Majesty was pleased to say in print That his loss by the burning of London was greater than any mans else and certainly it was Was not his Majesty the great Landlord to whom all the houses in London had wont to pay a kind of Quit-Rent othergise than a Pepper-Corn viz. so much yearly for every Chimney Private men may call this or that or some few houses in London theirs but only the Kings of England can call London their City as they use to do though not in such a sense as to destroy the propriety of particular owners But though owners have more interest in some houses Kings have some in all which cannot be said of any Subject Neither is that of profit which Kings have had by the City of London so great but the interest of honor and reputation which hath accrued to them by their dominion over so famous a City the very quintessence of their Kingdoms hath been as great or greater All which things considered it were not unreasonable or effeminate if a King should openly lament the loss of such a City in some such language as David did the loss of Absalom when he cryed out O Absalom Absalom my Son Absalom O Absalom my Son my Son O London London my City my City c. I should think the loss of London to be as great as was that of Callice which one Queen of England laid so much to heart Should then our Rulers express such a passion for London as David did for Absalom or as Rachel is said to have done for the loss of her children as hardly any case would better bear it or should they say concerning London as Rachel concerning children before she had any Give me children or I die Methinks I easily foresee how the generality of the people would do as Davids valiant men did who brake through an Host of Philistims and drow water out of the Well of Bethlehem and brought it to David because he longed for it 2 Sam. 23.15 My meaning is if Rulers shall express such an earnest longing after another London as David did after the waters of Bethlehem people would adventure life and all but they should soon have it and the reason is because Rulers in so passionately wishing for another City would express kindness to the people as well as to themselves and people in pursuing so good a work would shew kindness to themselves as well as to their Rulers the grateful sense of whose love they are ambitious to express and when all those things should meet together it would be as when stream and wind and tide and that a Spring-tide too do all concur to promote a Vessel that is sailing or Galley that goes with Oars When the incouragement of Magistrates together with the interest and inclinations of a people do all run one way then are people like Gyants refreshed with wine who though mighty of themselves are made thereby more mighty to run their Race Had David been to build such a City as London I know what Absâ—lom would have said and many people would have believed him by what I read of him 2 Sam. 15.4 viz. that if it were as much in his as in the power of some other they should not stay long for
to the generation following So may I say walk now about London mark yee well her pallaces c. that yee may tell the generation to come how many goodly buildings were in London within less than two years after the greatest part of it was burnt to the ground This is the Lords doing and should be marvellous in our eyes Have not men as instruments contributed something and that considerable towards the rebuilding of the City such I mean as had no houses there of their own to build and ought they not to be thankfully acknowledged for what they have done I doubt not but many had a hand in the forementioned Act that had no private concern in London So to eye men as to overlook God is the greater fault of the two but to overlook men when and wherein they deserve to be thankfully eyed is likewise a fault Ezra hath set us a good pattern Ezra 7.27 Blessed be the Lord God which hath put such a thing as this in the Kings heart to beautifie the house of the Lord v. 28. And hath extended mercy to me before the King and his counsellors and before all the Kings mighty Princes c. Here though the chief honour and praise was ascribed to God yet the King and his Counsellors and Princes were owned also The King is said to have beautified the house of God though God to have put it into his heart so to do Whensoever favours are received be they great or small thanks becomes a debt and it is but just to pay it How should they look to prosper who can pay what they owe and will not and when it is but thanks that is owing or expected who cannot pay it It is a perverse thing to withhold thanks from them that have deserved at our hands out of a conce it they might have deserved more They that do for us more than they might have done be it more or less have earned our thanks and more it is like they will do if they find us thankful Some will scatter their bread upon the waters by way of trial whether they shall find it again I mean they shew lesser kindnesses at the first to see if they shall find men thankful and when they have found them so they open the hands of their bounty much more wide and their latter favours are such as speak the former to have bin but a kind of earnest It is like that Leaper who alone of all the ten that were cured did return to give thanks had some favour above all the rest added to his cure it being usual with God to thank men I mean to reward them for their thanks And who knows but that our Rulers may have farther intentions of kindness towards the poor City exceeding all that they have done for it already I had almost said as the last cloud which Elijah saw did exceed the first 1 Kings 18. if such a thing were possible if they shall but experiment that they are owned and acknowledged as I hope they will be in and for what they have done already Tertullus that great orator spoken of Acts. 24. may inform us of the best rhetorick wherewith to prevail for future kindness who being about to court Felix to be his friend against Paul bespake him as followeth v. 2 3. Seeing that by thee we injoy great quietness and that very worthy deeds are done unto this nation by thy providence We accept it always and in all places most noble Felix with all thankfulness DISCOURSE XXXI That to seek much unto God by Prayer and Fasting for success would be one of the best wayes to promote the City ALL great undertakings and such is the building of our City should be usherd in and carried on with prayer and fasting In every thing by prayer and supplication let your request be made known to God is the rule given Philip. 4.6 And if by prayer in every thing then doubtless by fasting also in things of greater weight and moment ought our requests to be made known Prayer alone can do much but joyned with fasting it may prevail yet more Our Saviour speaking of a sort of Devils saith This kind can come forth by nothing but by prayer and fâ—sting Mark 9.29 He saith not by prayer only but by fasting also Satan is the great obstructer of every good work 1 Thes 2.18 We would have come unto you even I Paul once and again but Satan hindred us Never had that fowl fiend a greater mind to obstruct the building of any City in the world Jerusalem only excepted than I believe he hath to obstruct the building of London How shall we cast him out but by prayer and fasting Six other evil Spirits there are if I may not call them Devils which do vehemently oppose the rebuilding of London and must be cast out by the means forementioned First the spirit of Fear Discouragement and Despondency Nehemiah 4.10 And Judah said the strength of the bearers 〈◊〉 burthens is decayed and there is much rubbish so that 〈◊〉 are not able to build the Wall And our adversaries said they shall not know neither see till we come in the widst amongst them and slay them and cause the work to cease v. 11. This one spirit should it so rage and domineer as God might suffer it to do might utterly prevent the building of London But what think you of the Spirit of Envy and malice is not that as bad That Spirit opposed the building of Jerusalem and so it will of London so far as it can or dare Nehemiah 2.10 When Sanâ—allat and Tobiah heard of it it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel Nehem. 4.9 The breaches began to be stopped then they were very wroth and conspired all of them to fight against Jerusalem and to hinder it Another evil Spirit which doth or may hinder the building of London is that of Jealousie and suspicion not only in but of and concerning that City This Sanballat made great use of to hinder the building of Jerusalem Nehem. 6.6 It is reported among the heathens said he that thou and the Jews think to rebel for which cause thou buildest the wall that thou mayest be their King c. So some men have the unhappiness to be jealous of their wives though as chast women as are in the world and others are so wicked as to perswade them to it now this impertinent as well as evil spirit must be kept or cast out by prayer and fasting that London may be rebuilt A spirit of anger and discontent may obstruct the building of London as much as any of the rest if God should leave that spirit to do its worst So sullen as the discontents of men do sometimes make them they will enterprize nothing but will hide their hands in their bosomes and not so much as bring it to their mouths again as is said of the slothful man Prov.
19.24 and say as he Prov. 22.13 There is a Lion without I shall be slain in the streets Men in high discontent grow desperate and care not what becomes of any thing This Spirit also must be cast out or kept within some bounds by prayer and fasting There is also a private selfish self-seeking spirit which must be disposessed that any great and good undertaking may be carried on Were all people of that spirit none would contribute to the building of London but such as had private ends and particular concerns of their own But if compassion and good will towards others and a regard to publick good do not quicken that work it will go on but slowly or but little of it be for the use and advantage of those who have most need of it How easy were it to reckon up yet more evil Spirits which by prayer and fasting should be cast out that the building of London may not by them be obstructed One is a Spirit of Strife and contention a wrangling Spirit as I may call it a Spirit averse unto composing and agreeing of matters upon just and equal terms when the case is clear and easy to be decided If the reverend Judges must determine all and every controversy betwixt Landlord and Tenants and none of them will agree amongst themselves neither can they begin to build till they are agreed how many hundreds of houses will by that means be retarded nor will so much as the foundations thereof be laid so soon as otherwise the houses themselves might have been compleatly finished Some are of that humour that they never think well of a private de 〈…〉 not in the plainest case and when they are offered better terms than the Law would give them but to Law they will whatsoever it cost them and how long soever the controversie be like to deâ—end how much more in this case where they â—â—n have Law for nothing and are sure to have â—â—ick dispatch when they once come to a hearing â—et may some for ought I know wait another whole â—ear or upward ere their turn will come to have â—â—eir cause heard before the Judges all which time â—â—eir houses must lye in ashes and if such be their â—â—mour there let them lye If none but Moses will â—erve their turns to end every small difference let â—â—em stay till he can be had but in Moses his time â—â—e rulers of thousands and the rulers of tens as it might be our tithingmen they judged every small matter and only greater matters were brought before him Exod. 18.22 26. Not one brick had been â—id as I suppose in many scores of houses that are â—ow built if they that were concern'd therein as â—andlords and Tenants had not agreed of themselves their time for hearing before the Judges being 〈◊〉 may be not yet come So that if God will cast 〈◊〉 keep out that Spirit of contention which is in â—â—me men and which might possibly enter into â—ore which disposeth men to admit of no determination but that of the Law and Judges which â—â—ey cannot avoid which shews they would never â—gree if they could help it I say if that Spirit were â—â—st out and men would save the reverend Judges 〈◊〉 labour and themselves so much time by making â—â—ir propositions on both sides and mutually accepting of them then a much greater dispatch might â—e made with our City than is otherwise like to be Now that Spirit must be cast out like all the rest by prayer and fasting 2 Thes 3.16 Now the Lord of â—â—ce give you peace always by all means Seventhly here is a spirit of slumber spoken of Rom. 11.8 which if it have not ceased upon Londoners as yet it soon may for what more incident to men when they are sad and heavy hearted than to grow heavy eyed and to fall asleep Christ having told his Disciples that his Soul was exceeding sorrowful even unto death Mat. 26.38 which words it is like filled them with sorrow too presently they dropt asleep though he had besought them to watch with him but one hour There is a great sadness and discontent upon people at this day and thence no small danger of a Spirit of slumber and sleepiness to insue which is an evil spirit a spirit that would never suffer the City to be rebuilt for who can build in his sleep this spirit also should be kept out by fasting and prayer unto him who never slumbreth or sleepeth And now it appeareth that if London be built again in any competent time there are as many evil spirits to be cast or kept out of it as there were Devils cast out of Mary Magdalen viz. seven Mark 16.9 which I have called by their names Nay give me leave to conclude that I am verily of opinion that all the Devils in Hell God permitting them would set themselves to oppose and withstand the building of London which shews how great need there is of fasting and prayer to carry it on and make it fail as it were before the wind I may not stand to discourse the reason and use of fasting in conjunction with prayer or why prayer alone might not do as well Fasting is a practical acknowledgment of our unworthiness of those good creatures of God which on such daies we abstain from and by consequence of all others for there is par ratio which are as good as they By fasting we acknowledg that we are unworthy of meats and drinks and if of meat to eat much more of houses to dwell in which to be deprived of were the less punishment of the two Now they that have deserved the greater punishment to be sure have deserved the less Now a hearty acknowledgment both in word and deed of our great unworthiness is one of the main and most prevailing things upon a day of humiliation If then their uncircumcised heart shall be humbled saith God and they then accept of the punishment of their iniquity Levit. 26.41 Then will I remember the land By confessing we deserve no house or home as by our fasting we do if we fast sincerely what do we but accept the punishment of our iniquity which is the way to find mercy But sith our rulers have appointed an anniversary fast upon the account of the City some may think all that I have said touching this matter to be needless but really it is not so For first it doth not thence follow that the fast they have appointed will be religiously and strictly kept and as good never a whit as never the better saith our proverb or that by a great many it will therefore be kept at all Neither secondly doth it thence follow that one fast in a year is as much as need to be or as God doth expect from us upon so solemn an occasion Rulers may think it not fit to anticipate the piety of the people by leaving nothing at all to be done by them of their own accords and as a
free-will-offering Moreover they are to make such Laws as all or the generality of men may be able to observe Now all men are not in a capacity to fast frequently yea some it may be so much greater is their leasure can better keep one fast every week than others can keep two in a whole year So that though it may be no fault in our Magistrates to injoyn but one fast in a year in order to imploring mercy for the desolate City yet it may be a great fault in the people to whom it is as lawful to fast as it is to pray without special command from their superiors as having a command for him that is supreme to pray always that is at all opportunities and fasting is but a necessary concomitant of prayer as the case may be to observe no more than one day of religious fasting throughout the whole year upon so great an accompt We read that the daughters of Israel went yearly to lament the daughter of Jephthah four daies in a year Judg 11.40 Now what was the loss of Jephthahs daughter to the loss of such a City as London was though she were made a sacrifice but if that perpetual virginity whereto she was consigned over by her fathers vow as some understand it from v. 39. Who did with her according to his vow and she knew no man were all they went to bewail four daies in a year one would think that the loss of such a City as London might better deserve four weeks or moneths every year to lament it and which is more to implore mercy for it whereas the condition of Jephthahs daughter was irretrievable whether she were put to death or whether it were only that by her fathers vow and her own superadded consent she was obliged to continue single all the daies of her life Now Davids example may tell us that when our fasting and mourning can do good as he thought it might for his child whilst it lived and we believe it may to our desolate City then chiefly if not only ought we to give way to it How often men should fast upon the loss and for the recovery of such a City as London was can be brought within no rule that will take in every man only so often as God shall afford them real opportunities of which some have ten times as many within the compass of one year as some others have But this may incourage us to be as frequent in prayer and fasting as we can namely that no such service rightly performed shall ever be in vain Physicians need not be farther invited to make frequent visits to their patients that need it than by finding they are always welcom come as oft as they will and do never lose their labour This is just the case let us make as frequent applications as we will or can to the throne of grace for our selves or others in such manner as becometh us we shall be always welcom and not lose our labour once For God is nigh to all that call upon him in truth in all things that they call upon him for Deut. 4.7 What better or more sutable examples of praying and fasting and of the good success thereof in such a case as that of our City I say what better examples can we desire than are afforded us in those two famous men viz. Ezra and Nehemiah Ezra 8.21 Then I proclaimed a fast that we might afflict our selves before our God to seek of him a right way for us Namely when he and others were going from Babylon to Jerusalem to rebuild the Temple of God there v. 23. So we fasted and besought our God for this and he was intreated of us Se also Nehemiah 1.4 And when I heard these words I sat down and mourned certain daies and fasted and prayed before the God of Heaven viz. when he heard that the wall of Jerusalem was broken down and the gates thereof burnt with fire v. 3. The thing he prayed for was that he might find favour in the Kings eyes to go up to Jerusalem every way furnished to build that desolate City Now v. 8. it is said And the King granted me according to the good hand of my God upon me Now I wish that upon all that I have said the resolution of men may be to keep that Anniversary fast which the Magistrate hath appointed for the City in the most solemn way that can be and over and above that to keep as many more such dayes in private though in publick they cannot without publick leave as they shall have opportunity to do For as Israel prevailed against Amaleck as much by Moses lifting up his hands viz. in prayer as by the peoples brandishing their swords in war Exod. 17.11 for when he let down his hand Amaleck prevailed so it is a real truth how few soever do believe it that those who are builders in the common acceptation of that word viz. Carpenters Bricklayers and other artificers do not more truly contribute to the building of such a City as London is in which religion as having been long known and professed there doth claim a great interest than they do who with tender regard to its recovery do earnestly apply themselves to prayer and fasting The bridegroom of England as in a civil sense I may call London though in a spiritual sense Christ himself likewise is so called being taken away fasting is now in season for saith Christ to which we only allude when the bridegroom shall be taken from them then shall they fast As the mother of Augustin comforted her self with this concerning him viz. That a son of so many prayers and tears should not miscarry so may we comfort our selves concerning London if it be a City as he was a son of many prayers and tears that it shall not miscarry but go out its full time and be brought to its intended perfection DISCOURSE XXXII On Ezra 6.14 And the elders of the Jews builded and they prospered through the prophesying of Haggai the Prophet and Zechariah INtending to treat of all the helps we can think upon as for the rebuilding of London that of good Prophets who in former ages have been very serviceable even to the purposes of building witness the text above mentioned may at no hand be omitted I have shewed before that good Magistrates may contribute very much to such a work as is in hand viz the restoring of the City and now I shall make it as evident that good Ministers also might much contribute thereunto It is said in express terms that the Jews builded and prospered through the prophesying of Haggai It is like that Haggai did not lay one stone in the building of the Temple and yet all things considered no man was more instrumental in that work than he for he it was who in the name of God put them upon it and incouraged them in it Haggai 1.4 Then came the word of the Lord by Haggai
saying is it time for you O yee to dwell in your cieled houses and this house lie wast v. 8. Thus saith the Lord go up to the mountain and bring wood and build the house and I will take pleasure in it v. 13. Then spake Haggai in the Lords message to the people saying I am with you saith the Lord. And Haggai 2.4 Be strong O Zerubbabel saith the Lord and be strong O Jeshua the high priest and be strong all ye people of the land for I am with you saith the Lord. In like manner we find the prophet Zechariah incouraging the people Zech 8. from v. 7. to 15. and Zech. 12.2 3. Now as it is in war they that beat the drums and sound the trumpets thereby animating those that ingage in the battle and drowning those doleful noises of shriekes and groans which would otherwise dishearten the Souldiers do or may do as much service though themselves do not strike one stroke as those that fight most skilfully and valiantly yea each of them is or seemeth to be of greater use than any one single souldier because what they do hath an influence upon the whole company or regiment putting heart and spirit into every man even so may it fall out in building and every other undertaking of great consequence viz. that Gods Prophets or Ministers though it be not proper for them to be mechannically imployed therein yet may each of them more advance and promote the business than any ten men that are so imployed They if I may so allude are the greatest builders of all who as is said of God do build without hands Tongues may either help or hinder more than hands help if united and ingaged for the work but hinder if divided as in the case of Babel There was a prophet Jeremy who lived a great while since Haggaies time and much nearer to ours whose influence upon the people was so great for the exceeding veneration they had both for his life and doctrine that I verily think that the interest of ten such prophets as he were enough to build such a City as London if all England could but afford men and monies wherewithall to do it Doubtless Haggai and Zechariah were men of eminent holiness and that brought them into so much esteem with the people It was not meerely as they were prophets nor yet as men of good abilities that they were so much had in honour Hophni and Phineas were priests and able men it is like being the sons of Eli but yet the people had no respects for them yea for the greatness of their sin men abherred the offering of the Lord 1 Sam. 2.17 Sanctity is so essential to a prophet to a minister that where it is not in truth or in appearance at leastwise where at leastwise it is not thought to be it is as it were natural to men to withold from such persons that veneration and esteem which as prophets is fit for them both to deserve and have not men of the greatest parts and abilities but men of the greatest zeal and holiness or reputed for such are generally they who carry the greatest stroke with the people as if they thought that such Elijah's could take up others to Heaven in the same chariot with themselves or that the Ship in which those Pauls do sail must needs come safe to land at leastwise all the passengers be spared and therefore would chuse to imbarque with them The very semblance of sanctimony where it may be it hath not been in truth hath made a greater interest for some men and made them greater leaders of the people than the substance and manifest reality of parts and gifts could ever make others But then suppose a Minister to have the true Thummim the truth of grace and holiness I mean which one would think should be more universally owned than the meer shew or shadow thereof and besides that to have the Urim also I mean a fair proportion of parts and gifts as for his work a man so qualified would compel a very Herod to pay him reverence and to be much perswaded by him as he was by John the Baptist for the very reason Mark 6.20 For Herod feared John knowing that he was a just man and a holy and observed him and when he heard him he did many things and heard him gladly We read that John was a shining light as well as a burning light John 5.35 but it was for his burning and not so much for his shining light that Herod did reverence him and do many things by his direction Herod was no less than a Prince John but a mean man to see too The same John had his raiment of Camels haire and a leathern girdle about his loins Mat. 3.4 Yet for that he was a just and a holy man Herod feared him who doubtless would not have feared a loose unholy prophet one that he had known to be such no not in all his pontificalibus if for the gravity majesty and glory of his habit he had outvied the most reverend Pope A holy prophet commands more respect in a hairy garment and a leathern girdle and his word shall go farther than shall the word and authority of an unholy one were his habit as rich as a very Prince and his titles of honour more than are the grand Seigniors I see then if a Zerubbabel would have his word to prosper he must have holy prophets about him as was Haggai and Zechariah or those that are generally esteemed and reputed such For otherwise it is little service that can be done for Princes by those that serve them in the capacity of Ministers or Prophets unless those prophets of theirs are generally in request as good and holy men whose lips the people are willing should preserve knowledg for them and to receive the law from their mouths Now every such prophet as Haggai and Zechariah was is able to do a Prince more than knight service whether he have a City to build or any other great design to carry on The hands of Moses had flagged and so Amaleck prevailed if Aaron Exod. 17.12 had not held them up and what is Aaron called but the Saint of the Lord. They must be Aarons or such as he in point of repute viz. Saints who shall be found able to bear up the hand of Moses whilst he is conflicting with Amaleck I mean with any great opposition or difficulty nor can our Aaron be well spared whilst Amaieck is yet unabdued No persons more able to make the people for any good purpose than those prophets for whom they have great respects which can be only such as are generally owned and accounted of as good and holy men Therefore they that are such ought in Point of prudence as well as upon other considerations to be obliged and incouraged when any great work is in hand that by their means and by virtue of their interest others may be brought in even the
London may be so too such and so bad as the ends of some men may be in the doing of it for bad ends mingled with good actions are like dead flies which cause the oyntment of the Apothecary to send forth a stinking savour Yet mistake not as if I suspected Londoners to have any such ill design as Sanballat and Tobich did insinuate the Jews to have when they attempted to rebuild Jerusalem saying Nehem. 2.19 What is this ye do will ye rebel against the King I dare say they mean nothing less yet from other sinful and unworthy ends in that great undertaking I cannot excuse all of them I wish I could the most or major part Some may design nothing but their own honour in the stately houses which they intend to build as he that said Dan. 4.30 Is not this great Babylon that I have built by the might of my power and for the honor of my Majesty That is no good end ultimate end I mean as appeareth by what befell Nebuchadnezzar v. 3. Whilst the word was in the Kings mouth there fell a voice from heaven saying O King Nebuchadnezzar the Kingdom is departed from thee Others may aim at nothing but gain and profit as those St. James speaketh of Jam. 4.13 Go to now ye that say we will go into such a City and buy and sell and get gain I cannot say that either of these two ends are unlawful if but subordinate but if sole or supreme they are both so for a higher end than either of them ought to be aimed at in our most inferiour actions much more in so great an undertaking witness 1 Cor. 10.31 Whether ye eat or drink or whatsoever ye do do all to the glory of God Should the glory of God be aimed at and made our highest end even in our common eating and drinking and should it not be so likewise in our building a famous City shall God have no interest in that more solemn work or tribute of glory from it Some it may be would be resolved how the rebuilding of London can make for the glory of God and may think it is but canting to speak of such a thing But they are much mistaken for doubtless God may have a great deal of glory from such a City as that if the Inhabitants thereof and others concerned in it for they it is that must glorifie God be but careful to do their duty and to improve so great and excellent a talent as a City of London is for the honor and service of him from whom they shall receive it As the Justice of God was glorified in the destruction of London so may his great mercy be in the restauration thereof It is the burthen of Davids Song Psa 107.8.15.21.31 Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men Now the rebuilding of such a City as London was will give men great occasion and provocation so to do and for that as one great end and reason it should be desired Doubtless it would be a great mercy to thousands of families which are now incommoded in their dwellings and for the purposes of their Trade if London were up again and were they fixed again in their former scituations and setled in their respective Trades they could serve God much more without distraction and with much more chearfulness than nâ—w they can whilst they lie under great inconveniences and discouragements Now for those ends also which are pure and pious ends shall we desire and endeavour that London may be restored Now the thorns of care spring up and choak the good seed which is sown amongst Londoners which care would be over in a great measure if their houses were all rebuilt and themselves replanted and resetled in every of them London hath been as great a bull-bull-work to Religion and as much a Nursing Mother to it as almost any it hath had at leastwise it was in a capacity to have been so and would be so again if it were again what it was Now that is another Christian end which we should propose to our selves in pursuing the restauration of London viz. that it may be a Fortress and Fautrix to Religion and strengthen the hands thereof throughout England Scotland and Ireland if not in other places also London hath been that to Religion that Locks and Sluces are to those parts of the Thames where the water is but low and shallow which by lending a flush of waters to the almost exhausted channels make way for Boats and Barges to pass that otherwise could not Ask Papists if the Protestant Religion would not be much more easily conquerable by them if no City of London either were or might be suffered to be again and whether that hath not been always held for a Maxim amongst the Sages of their Religion one reason of it is this The greatest strength of a Nation doth lye in that part of it in which is far the greatest number and gathering together of people where it may be there are five to one of them that dwell together in any other City I say caeteris paribus if in other things they be equally strong that place must needs be strongest and consequently most able to assist others or secure it self its Religion and other priviledges in which are most people and those of good rank and quality cohabiting and imbodied together in one and the same Corporation for vis unita fortior the main Ocean having much more water in it than any particular River which do all run into it must needs have a stronger tide and more forcible stream than any of them hath So in this case I would have no lower or meaner ends than those which I have now named to be highest or uppermost with me or with any others as in reference to the rebuilding of London I say no lower to be our ultimate and highest ends in desiring another London than that men might be ravished with the mercy of God in restoring a City to them and them to it and give him the glory of it and that Citizens being delivered from those cares and perplexities which are now upon them might serve God without distraction and run the ways of his Commands with chearfulness that undone families might be restored to some good way of livelihood whereby they and those that shall succeed them might be not only maintained but encouraged to maintain good works as the phrase is Tit. 3.8 and be more intent upon their general as they have less trouble from their particular callings and worldly circumstances And lastly that the true Protestant Religion having the Laws of England on its side might have also an able Champion to stand up for it when and so often as Goliah-like Philistims shall bid defiance to it I mean a City able with the blessing of God to secure it self and the Nation from the violence of those that are the sworn enemies
a generous mind as building can which is a recreation like it self Were I to give a reason of that vast pleasure which many men do take in building and more would if they did but try it I should chiefly rely upon this viz. that it is natural to men to take delight in all improvements that are of their own making to see things as well as persons that do as it were call them father to see a handsom thriving off-spring of their parts pains and purses as well as of their bodies to behold the visible fruit of their minds as well as of their loins ex gr goodly houses of their contriving bespeaking c. Humane nature as one observes is not greatly pleased simply and only with our having much if we make no more of it than it was at first as if a man were born to a thousand a year and should make no more of it to his dying day but with our making more of what we have though it be but a little as if he that was born to nothing get a small estate about him that he can make shift to live upon To bring this down to my purpose Houses built in those places which were before ruinous heaps are a visible and manifest improvement which being withal of a mans own making seems to be an honour to him and to carry some image and superscription of his worth and wisdom by whom such improvement was made goodly and well contrived houses are as it were so many looking glasses in which the builders of them seem to see the face of something in themselves that is handsom happy and excellent they do as it were stand up and call them blessed succesful and prudent above many others with many other good names and this is pleasing to men as it is to beautiful persons to be often looking in the glass If it be a huge grief and vexation to men as it is to see and reflect upon those things which do as it were call them fools as if they have been notoriously cheated and the like then it must needs be as delightful on the other hand to contemplate those things which are or are like to be great demonstrations and lasting monuments of their owrth and wisdom as well-built houses are commonly thought to be Good men have other and higher reasons of that contentment which they take in building than that which I have given already though that be common to them also one whereof is it is a pleasure to them to set poor men at work to help them and their families to live by their honest labour Another is it is for the advancement of a publick good and good men know they were not born for themselves but also for the good of others and therefore build they will though they chance to lose by it because it is for the benefit of the community that some body should build and none but such as they who have plentiful estates are fit to do it What worthy person that hath enough and to spare would not be doing something though himself lost by it in point of estate that might be pleasurable to himself profitable to others and serviceable to the publick None are upbraided by ungainful buildings but those that built for gain and needed what they built for but others are perfectly excused by this they built for their own pleasure and for the good of others It is well for us and happy for others when we make that our own private pleasure which is no less a publick good DISCOURSE XL. 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 IT is not for a Widow that hath but two Mites to cast them into the treasury of building I mean for one that is but poor and hath no more than will just build a house to lay out all that way because though the profit accrewing thereby may be great if no casualty fall out yet casualties lighting upon houses are so frequent that it can be no mans wisdom to venture all he hath in the world in that one dangerous bottom But as for those who have fair estates otherwise upon which they are able to live comfortably if the fire should do its worst to all they have or mean to have in houses they are the persons that are cut out for builders to them I commend this Dilemma to invite them to turn builders sith some body must build and no body is so fit as they viz. the houses you shall build will either stand or fall be preserved or be destroyed by fire or otherwise if they stand your gain will be exceeding great if they fall you are able to bear your losses if they be preserved you are more than made as they say if they be destroyed you are far from being undone Who would not adventure part of what he hath to make a great deal more of it and who can make more of what he hath but by adventuring it He must not keep his money lockt up in his Chest that would have interest for it but must put it out which he cannot do without some hazard and yet who doth it not for improvement sake Merchants must venture their goods to Sea though not all they are worth at once if they will get great estates and venture they do though they know that Rents of Land which they could purchase if they would are not so hazardous as goods at Sea The Plowman will not sow all the grain he hath but keep a part to sell and spend but neither will he keep in all out of the ground fearing he shall never see it again but allow enough for his seed in hope of a sufficient encrease Who trades for all ready money and trusteth not any one of his Customers least he should never be paid or who trusts Customers makes not some adventure in hope that it will turn to accompt that Proverb is as true as it is trite Nothing venture nothing have though venture all and lose all sometimes proves as true a saying therefore the middle way is best neither venture all nor venture nothing but venture something though not all And if you will venture as all wise men think fit to do more or less why not upon building if you have time and money wherewithall to do it Wo be to us if no body would venture then farewell London if no body will venture their dust that must lye in its dust and ashes Possibly you may make a less adventure in laying out your moneys some other ways as upon Land c. which is not obnoxious to fire so as houses are but then your profit will be far less Land may yield you but four or five in the hundred whereas you may probably enough make ten in every hundred that you shall lay out in building within the City Now all will agree
fearing I have not said enough to prevail with Londoners to build whole streets together upon which I have spent one Chapter already I shall take this occasion to supply what was therein omitted Some of my arguments may look like a digression from what the title of this Chapter pretends to but if I step out of my way to do my fellow Citizens a kindness it is I hope but a venial fault I may go to far in the discourse of building alone but I am sure by the instance forementioned I am fairly lead into it How much easier is it to burn those houses which stand scattering here and there and which may be past quenching ere help can come to them yea burnt to the ground ere any body discern them to be on fire than to do like execution upon those houses which stand in the midst of neighbours one or other of which will probably espy the danger ere it be past remedy and all of them be ready to the utmost of their power to put a stop to it If that be not argument enough for building whole streets together I could easily produce many more That it were so agreed upon were best for them that desire to sell their ground best for them that resolve to build and best for them that would fain build but fear their money will not hold out First I say it will be best for them that desire to sell their ground and have no thoughts to build because in streets that are intended to be forthwith built intirely and consequently soon inhabited and customed for matter of trade the soil is like to yield double that value that can be expected for it in such places where those few houses that are built for want of neighbours are like to stand no body knows how long without tenants or which is almost as bad without a trade As for those that shall build where a whole street is building together they will not be afraid to live in their houses when they have done as others are that have built in solitary places nor can they want for tenants if they have a mind to let them of better quality than Victuallers and Alehouse-keepers the usual seasoners of solitary houses with smoak and what is worse nor is it like they should want a trade such as other places do afford whilst solitary houses are like to want customers as much as neighbours unless the powerful attractive of good liquor or the desirableness of obscurity for works of darkness shall draw them thither They that have soil of their own in places that are out of hand to be intirely built need not want for money to build their houses though they have but little of their own For surely the soil it self and the rent of such houses which we presume will presently be tenanted will be a sufficient security for so much money as went to the building of them and who that hath money to spare as doubtless there are some such will not lend upon good security and upon so good an occasion Whilest men build successively and not together in one and the same street they give a continual annoyance to one another and to all that pass by like them that would be in an house in which were several families and one or other of them were washing or scouring every day one after another by which means the house would never lie clean Now the streets cannot be paved the wayes cannot be made good filth and rubbish cannot be all removed because the streets are yet unfinished We can hardly come at those that have built in some places for the lets and impediments we meet with from them that are yet to build Houses that stand alone are like people in a single condition from whom it is not to be expected they should multiply but where whole streets are built together there is as it were a numerous family of married persons from whom we may look for a second and third generation and who may quickly make their present number manifold what it is Hundreds will be desirous to build near unto those streets be it but in by-lanes and alleys where is a neighbourhood and a trade having an eye to safety and that there will be something to do One goodly street would quickly be invironed and incircled with neighbouring houses on every side of it as if that were the mother and these the children the Olive plants round about her table that the hen and these the chickens gathering about her Who cannot easily perswade himself that if the building of any whole streets together and at once one or more were agreed upon that those Honourable persons who are to decide all controversies betwixt man and man as to the present building would so far incourage so good a work as to vouchsafe those whole sale Builders if I may so call them the first hearing and determining of all their Titles and post pone the retailers till they had done with them Now that by many would be accounted no small priviledg viz. To have the precedency of buildâ—ng whilst others must wait several moneths longer if not years ere they can begin to build for want of a hearing before the Commissioners Now these five last paragraphs you may call a digression if you please but I shall never repent of it if it may attain its end viz. to prevail with Londoners to build whole streets together some especially that are of most consideration and are the greatest roads and through-fares which till it be done London will neither have the conntenance nor the convenience nor the credit nor the cleanliness nor the trade nor the safety of a City neither will any thing or very little be done to those inferiour places alleys and such like which are but appendices to more noble streets and like their hand-maids will wait to see them go up first But to return to what I spake of at the first viz. that Citizens should not desist from building because of that one house that was burnt in Mincing Lane First what will all the houses they have built already signifie if they shall build no more Is London yet any thing like a City is it fit for the purpose of trade Though possibly more than a thousand houses are finished and three times so many foundations laid will you lose all the cost and pains which you have been at hitherto shall your new houses stand untenanted and go to ruine shall they have leave to burn them that will because no body will dwell in them for want of neighbourhood and a trade Is the fine City you had begun upon come to this or is this all it is like to come to here a fine house or two in a dirty street and and there another Think of that text Luke 14.30 Least all that behold it begin to mock him saying this man began to build and was not able to finish What is a mother the
Hoseah 4.1 that is there is none in compaâ—ison of that which ought to be There is but a litle of that which looks like mercy and charity and part of â—â—at which looks like such is not mercy but partiâ—lity pride and self love as I shall shew hereafter He that is flattered into the relief of those whom â—e doth relieve and will relieve none but those that flatter him that is who will in all things say as he sayeth and do as he doth and seem to think as he thinks and not swerve from him to the right hand or to the left which must needs be flattery for it can scarce be that two men should not be sometimes of two minds he that hath no kindness for any person though an honest Jonathan the arrows of whose opinions or practises either fly beyond him or fall short of him he I say is no merciful man for he seeketh his own things and not the things of others he regardeth his own likeness in other men but not their wants and necessities he doth not good to all that are of the houshold of faith much less to all men whatsoever as he hath opportunity whereto the Apostle â—xhorteth Solomon tells us that the borrower is servant to the lender and some-think it but reason they should be their slaves to whom they not only lend but give and will give to none but them that will be their Slaves or their Apes rather like vain persons that are in love with Parasites and none but such or like children that kiss the glass in which they see their own faces But I like the spaniel better that loves his master for beating him when he deserves it than that masters humour who loves his spaniel for fawning upon him and slabbering him We are commanded not to have the faith of our Lord Jesus Christ with respect of persons James 2.1 But too many have the love of Jesus Christ with that respect One said he did love Christ dwelling in Augustin but such men love themselves dwelling in others but not Jesus Christ and his image They relieve not a Disciple in the name of a Disciple or a Prophet in the name of a Prophet to which the reward is promised but in the name of a fellow Disciple of theirs not under Christ but under Paul or Apollos or Cephas Go thou partial lover to the good Samaritan and â—earn his ways who finding a naked and wounded â—an in his way as he was journeying never stood 〈◊〉 ask him what opinion he was of but when he saw 〈◊〉 had compassion on him and went to him and bound up â—s wounds powring in Oile and Wine c. Luke 10.33 〈◊〉 Paul tells us Acts 28.2 The Barbarous people shewâ—â— us no little kindness and yet Paul and his compaâ—ions were meer strangers to them only because 〈◊〉 the rain and the cold they received them Serve your own bodies in that fashion as you serve the mystical body of Christ Cloath your â—acks but starve your bellies be kind to one part â—â—d unkind to another and see how it will proâ—er with you Is charity an evil spirit that you â—â—us confine it to a circle and that a very narrow â—ne and fear to let it come out nay God himself â—love whom the Heaven of Heavens cannot cirâ—mscribe Give not the world to think that merâ—â— and charity is become nothing else but oyl powâ—ed in to feed the Lamp of a party and to keep â—â—at bright and burning but let your compassion be â—â—ffused like so much blood throughout all the â—eines of Christ his mystical and suffering body â—â—d assure your selves he loves no Saint as such â—ho loves not every Saint and relieves no man â—â—th true compassion who is not ready in proportion and to his power to relieve every man that â—ands in need thereof But as there is little kindly and genuine mercy 〈◊〉 charity in this part of the world so indeed â—â—ere is but little of any kind as there is little reall so there is not much in appearance unless it be â—ere and there Men lend to God for so they are â—aid to do who give to the poor as if they looked for nothing again as men use to lend to those who they think never can nor never will repay them viz. no more than they need not care if they throw away or never see again Charity so called is usually but the paring of rich mens nails or the crums that fall from their tables and children have no more from them than dogs may lay claim to I mean the children of their heavenly Father than wicked people if indigent might expect Many may be ashamed to sound a trumpet when they give their alms or so much as to let their left hand know what their right hand hath done Should I serve up this indictment against all Englishmen or Londoners I might well reflect upon my self as David did upon himself Ps 73.15 If I say I will speak thus behold I should â—ffend against the generation of thy children For of some I could say as S. Paul of the Churches of Macedonia 2 Cor. 8.3 To their power I bear record yea and beyond they are willing of themselves There are that are ready to every good work But alas how few are they in comparison of them that are otherwise As Solomon saith Prov. 30.13 There is a generation O how lofty are their eyes and their eye-lids lifted up so may I of some others there is a generation O how low and sordid are their spirits how much harder are their bearts than is the neather milstone Too many can say to a brother or sister that is naked and destitute of daily food Depart in peace be ye warmed and filled notwithstanding he giveth them not those things which are needful to the body Men that have more than heart can wish of this worlds goods how often do they shake their heads and say alas such a man or woman hath a great charge and little or nothing to maintain it with here their bowels seem to open but they presently shut again and when they have given them their blessing which is a short ejaculation that God would provide for them and theirs they seem to think it is enough as if their blessing like as is said of the blessing of the Lord could make men rich or supply all their wants How vast is the disproportion betwixt the good which some men are able and that which they do they give in forma pauperis as some are said to sue and as if they had more need to receive than to give as if they were poor Widows they come with their mites They seem to expect a reward for a cup of cold water or what is next to that and should not fail of it if they had nothing better to give but as the case stands with them Christ will never return them wine for that water and they will find as cold comfort in
to such as seek it in the first place and by patient continuance in well doing for that I must adde out of Rom. 2. Should adde any promise of things so much inferiour to it as are the good things of this life the giving whereof might so easily have been inferred and concluded from the promise of that kingdom with a quanto magis as the Apostle in another case If when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Rom. 5.10 He that hath assured us of an heavenly kingdom if we seek it and the righteousness thereof will certainly in that case not deny us an earthly City or any thing of that nature seeing it to be good for us But as young Virgins can hardly perswade themselves their suitors do love them unless they ever and anon present them with one thing or another that might be spared over and above the solid offers they make of setling great and liberal joyntures upon them So the great God by way of condescention to our weakness knowing us to be much what of the same temper hath promised us the little things of this life for so they are comparatively over and above his kingdom if we will but seek his kingdom and the righteousness thereof in the first place It is too apparent that the generality of men have a jealousy they shall lose other things whilst they seek the kingdom of God and the righteousness thereof therefore when men have any great and important work in hand the generality do borrow more time from religion for and towards it than from any thing else I mean proportionably to the time they had wont to spend in it ex gr when they have building work in hand possibly they will pray but half so long or so often read but half so much meditate of good things but a fourth part so much as at other times so that the great tax towards such occasions lieth generally upon Religion as if that could best admit of a defalcation of any thing else for few men content themselves with but half so much sleep half so much recreation as they had wont to use at other times But say I never pinch thy general calling to promote thy particular calling but rather hope to promote thy particular calling by giving full scope to thy general for in this as in other senses the lesse is blessed of the greater Borrow time for thy building from thy rest or recreation not from thy devotion Prayer and other duties are a help to building but so is not superfluous sleep or needless recreation Don't build first and pray afterwards but pray first from day to day and fall to building afterwards neither ask the first blessing upon thy temporal building be it an house or City but upon the building up of thy Soul in thy most holy faith First that thy Soul may prosper and be a habitation for God through his spirit and after that thy house It was a bitter Irony of him that said O cives cives querenda pecunia primum est virtus post nummos that is that the Citizens of his time sought money in the first place and virtue afterwards The kingdom of God at this day I mean the state of religion in the world and in the hearts of most professors is much what in such a condition as is the City of London viz. low and ruinous and very imperfect to what it shall be when the seventh Angel shall sound saying the kingdoms of this world are become the kingdoms of our Lord and of his Christ Rev. 11.15 Let us labour in our several capacities to advance the kingdom of God and if another London be needful for us as who thinks it is not he will certainly advance our City DISCOURSE XLVI Upon the observation of that full imployment which Carpenters Bricklayers and all other Artificers who relate to building have at this day compared with the condition of scholars under various revolutions IT is an ill wind saith our proverb that bloweth no body good Artificers who relate to building have at this day more work than they can turn their hands to Surely Aristotle saith true viz. that Privation is a principle and that the corruption or destruction of one thing is the generation or production of another The burning of London hath made way for all or most poor trades to live but not for Scholars they are the Camelions that must live upon the â—aire if they know how unless they can be Camelions in another sense viz. assume the colour of all things which they come near Water-men tell us they can earn twenty shillings a week with ease if they be good husbands that many excellent scholars cannot do nor half so much though they ply their learned oars ever so hard They are the only men who under several revolutions have bin forced to stand idle in the market place for that none would hire them or set them at work If poverty and necessity that ingens telum may be compared to Lions as by the fright some have taken at the very roaring of them at a great distance one would think they might they and their families have time after time been consigned to the Lions Den and erruditos instead of Christianos ad Leones that is away with Scholars as heretofore with Christians to the Lions hath bin the great out-cry under several changes They have bin the only men who did they live ever so soberly peacably piously and might they have lived ever so usefully and for publick good if not otherwise qualified have not been thought worthy to live They might not eat because they might not work nor might have leave to work least they should eat They might not tread out the corn because if they did do so their mouths must be unmuzled and they have leave to feed It was no matter what their talents were though the talents of a Holdsworth a Featly c. Talents of lead will give some men as good content if not better than talents of gold The world hath thought that Scholars pains might best be spared which is such a paradox as if they should tell us that Souls are less worth than any thing else which Christ tells us are more worth than the whole world for saith he what shall it profit a man c. It is incredible what shifts Scholars under several changes have been put to one while because they would not take the Ingagement forsooth out they must Let it be no more a proverb that Quaevis terra alit artes that is every country cherisheth learning for there is no truth in it Musculus was an excellent Scholar and yet forced to dig in the town ditch as some others of his profession have bin in Cole-pits and Tin-mines Alas how many Schollars have bin tempted to wish themselves poor mechanicks or handicrafts-men and that when their parents
us he shall turn in thither I can but think what hard shift the Sons of the Prophets made in Elisha's time The place where we dwell said they to Elisha is too strait for us Let us go unto Jordan and take thence every man a beam and let us make us a place where we may dwell Surely it was but a sorry house that those young Prophets could build and with no more materials than every man his beam it seemeth to have bin no other than a Booth or Bower or Tent built by the water side yet that was as good a dwelling as the Sons or Pupils of the Prophets did at that time expect But if Schollars happen to marry as most of them do and after they have so done come to have their Olive plants sit round about their Table and then an â—our of temptation come an Ingagement is tenâ—ered or some such thing they must take it or turn â—ut how miserable then is the case of these poor tenants at will against whom an Order of Ejectment presently commenced and forthwith they and â—eirs exposed to beggary or what is next to that Schollars are generally more Prolifical than other â—en Aarons Rod blossomed when none of the â—est did Numb 17.5 I know one at this day that â—ath no less than ten sons all alive besides a sample of the other sex by the fulness of his Quiver he may seem to be an Archer but he is no other than a mark though the greatness both of his charge and of his worth in the main considered it were heartily to be wished that all Arrows shot towards him might be like those which Jonathan shot towards David all of which either went beyond or fell short of him Schollars though the Fathers of many sweet children do often lye at their mercy who were never Fathers themselves and therefore know not what the heart or care of a Father doth mean When ever it is so that the condition of Schollars is so deplorable I know no remedy in the case but Prayers and tears Faith and patience in the use of humble perswasions and petitionings and if they will not prevail each of them must sit down and say as did the Prophet Jerem. 10.19 Wo is me for my hurt my wound is grievous Truly this is a grief and I must bear it Surely when God shall do good in his good pleasure to Sion and build the Walls of Jerusalem then all such workmen as need not to be ashamed shall be employed and encouraged Mean time let Patience have her perfect work that ye may be perfect and entire wanting nothing even whilst you seem to want every thing James 1.4 May it not consist with patience for Scholars to give their grief some modest vent to prevent the breaking of their hearts and that loosers take leave to speak which our proverb saith should be given them then we will proceed a little Scholars must not be pitied because having wit and learning it is supposed they can shift though indeed none are more shiftless for the world than they none more like to sheep than they of which it is reported that if they have once lost their ways they can never find it again Scholars under hatches must keep a perpetual fast or at leastwise disfigure their faces as if they did do so or else it will be taken for granted that because they smile upon the world the world doth not frown upon them Scholars must generally live either in the torrid zone of a polemical zeal I mean a zeal for polemical and disputable matters which the light and temper and ingenuity of some men will not permit them to do or else they must live in the frigid zone of a cold and almost starving charity If Scholars be not honest and conscientious it is not fit they should be Ministers and if they be conscientious they run a great adventure For was it not one while contriving and who can secure after ages from the like snares that Schollars shall be put to abjure that family and government to which the body of the nation had sworn allegiance as if they could do all things by an omnipotency of distinctions or as if they were never to be trusted till they had taken Achitophels councel viz. to be with their Fathers Concubines in the face of the Sun I mean to do some horrid and odious thing It is one of the unhappinesses of Scholars that their pains of all mens are most undervalued so â—hat if it were left to peoples liberty always and â—n all cases to reward them as little as they please â—f there were no dues of theirs demandable by law â—eally I think the major part of them would be the â—oorest of all people that do not beg about the â—reets It was a great truth though ill-favouredly applyed by him that said He could have the pains of Scholars good-cheap If ever the maintenance of Ministers should become arbitrary which the world hath long been strugling for but for the pleasure of knowledg and the hopes of saving Souls were I to begin the world I had rather be a Cobler than a Scholar and one I have heard of that was forced together with his preaching to apply himself to the work of a Cobler to eake out his maintenance as if the Souls of men and the soles of shoes had both belonged to the same function Let Scholars live single if they can for if they have not the gift of continency all their other gifts in point of livelihood may amount to little Compositors they say may earn their twenty shillings a week whereas composers of books unless it be here and there one may have their labour for their pains Who are so much the objects of wonder and of envy as Scholars if they do arrive but to a mediocrity of estate as namely to have two or three hundred pounds a year of their own yea but a living of some such value which is theirs but for life how much notice is taken of it whereas if a tradesman arrive to an estate of eight or ten thousand pounds it makes no great noise or if a country Gentleman be born to a thousand or fifteen hundred pounds a year be he one whose wit and worth is as little as his wealth is great it is not so much observed as if a Minister though of excellent gifts and graces have but a fifth part so much Such are commonly counted covetous because rich unless they prevent that infamy by being more liberal than they can well afford I had almost said prodigal I was about to say in some heat pull down Universities breed up Scholars in hospitals they are reserved for alms Some who draw at that lottery may have Basons and Ewers but the most of them have but blanks If Scholars will marry let them marry Chamber-maids if they must to service again they can better do it than they who never knew what it meant It is the
Oh that I knew an effectual Antidote against that Pest that cruel Plague which first and last hath slain so many hundreds if not thousands of Learned and useful men My mind gives me I could say something which would signify very much though not all I would have it towards the prevention of it It grieves me that any honest Schollars truly so called should at any time want the favor and countenance of Rulers or that Rulers should want their service One while I think if Covetousness had never bin in the World if it had not bin for certain Ahabs who thirsted after Naboths Vineyard it had never fared so ill with Schollars whilst some have contrived to add house to house and land to land to heap Pelion upon Ossa as if they would dwell alone in the earth others as worthy as themselves by vertue of those contrivances have bin brought to great exigencies for if some will have all others must have nothing Otherwhile I think a great deal of Pride and Self-conceit hath bin the cause of this some having thought so well of themselves as if nothing could be too much or too good for them and so meanly of others as if no condition were too bad for them or as if they could never be filled with poverty and contempt enough though God knows that the persons whom they have so contemned and blasted with some ugly name as might be Disaffected Malignant c. have some of them bin no wayes inferiour to them if not much their betters upon a true accompt Somtimes I ascribe it to the Disingenuity of those men who have trampled others under their feet and devoured them as the greater Fishes do the less I have thought they could not but know that some of those whom they have ill intreated and pluckt the bread out of their mouths were more righteous â—â—an they yea more able learned painful useâ—ul than themselves were or could ever expect to â—e I say that they who have heaped to themselves â—â—perfluities by multiplying those places which â—â—ngly enjoyed did but supply the necessities of betâ—er men than themselves I say I have somtimes â—hought they knew all this and yet had the Conscience as they say or rather the disingenuity to perâ—st in it as if all were lawfully their fish that came â—o their net though drained out of other mens ponds and all theirs de jure or of right that were so de facto or by actual possession though they starâ—ed mean time whose right it was Places of greaâ—er preferment seemed ill to become other men whilst the famous Bishop Usher that unparallel'd Oracle of Learning stript of his other enjoyments was but only Minister of Lincolns-Inne If then notorious Pride and Covetousness and disingenuity be â—ut reformed by mens selves or restrained by others the undoing of Schollars that are worthy and peaceable men is a mischief that will not return upon the World nor will the loud cry of so horrible and unchristian an oppression as that hath bin ever pierce the Heavens and pull down the Judgments of God as formerly it hath done There is not a Schollar truly so called that is who hath true Learning and knows how to use it but might do good service in Church or State or both if due care be but taken that his Talents be not misimployed and himself be incapacitated to do disservice though his Principles may not in all things be commensurate with the Publick standard That a Church or State may be sufficiently secured that service and no dis-service shall be done them by those that somewhat differ from them in Judgment and practice is evident enough by that great trust which hath time after time bin reposed in men of skill in Military and Naval Affairs who have bin fully understood to have had differing sentiments as to some points of Religion and yet have bin intrusted with those Offices and Places of Command which have and do capacitate them to do an hundred fold more mischief undiscerned and not to be prevented if they were disposed to it than Ministers and School-Masters in their Sphears can do Let as high assurances of peaceableness under the Government be given by Ministers as are required of Officers who have the greatest Commands either at Sea or Land and what is lookt upon as Security enough for a greater trust may in reason be thought not insufficient for a less When the work of Schollars is publick and themselves set as lights upon a Hill their miscarriages cannot be hid and there will be many Witnesses and Judges of what they say and do amiss If they shine well there they need not to be undone and if they burn but shine not it is easy to put them out and to prevent their undoing others It is hard for a Candle to shine under a Bushel and not burn the bushel under which it shineth but there is no danger of a Candle that shineth in an open place If Schollars will abuse that publick Liberty whereby they are enabled to live and to do good to others let their penalty be great He deserves no Pulpit that cannot use it peaceably and without giving just offence But on the other hand let them Preach the Gospel and live upon the Gospel whose work it is and whose character for that work is said to be indelible if they will but manage it as a Gospel of peace and as the Gospel of mens Salvation Let not former Offences be remembred against Schollars more than against other men especially those of which themselves were never personally guilty If their Fathers I mean persons more aged and eminent than themselves are thought to have eaten sowr Grapes let not their teeth be set on edg their bands made stronger or their yoke made heavier because of that for that were to perpetuate wrong to the end of the world and to make it boil higher and higher under every Change It were no difficult matter to lay competent obligations upon all men of Learning and worth especially such whose expectations are not high and who would be thankful for that which were really but a competency which being done it would become their Interest to save that vessel in which themselves were Imbarqued and to endeavor the Peace of them in whose Peace they themselves should have Peace as it is Jer. 29. To secure themselves against Learned men or some of them as real or supposed enemies hath bin the trite Policy of every age but to secure them to themselves as cordial friends and to oblige them to be such were I think a Policy beyond that for then might they not only avoid the hurt but receive all the good that all the Learned men of their time could do them All this have I discoursed in a very earnest but innocent passion for the good of Schollars as many of them as are also good and peaceable men and in true compassion towards the interchangeable and alternate miseries which I
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
tollerable evil rather than an indispensable good or rather as if all Religion were persecuted and driven into corners If Religion be exercised only in private places vice hath as much liberty as that comes to drunkenness and whoredom take their freedom in private houses and shall Religion appear no more publickly than they as if it also were a work of darkness and ashamed to shew it's head If I thought that all the reasons I have alledged would not prevail with men of estates to contribute freely towards the building of Churches I could upbraid them by telling them that which is no news for were it news I would not tell it them viz. that several places of good capacity have been erected by a sort of people that are generally none of the richest and who when they did it had cause to fear least some creature or other would cause their ground to wither and expose them to the scorching Sun I say some persons have adventured under those perillous circumstances to build larg places for the exercise of their Religion all their discouragements notwithstanding if then the people who are richer than they who have leave and incouragement to build publick Churches and may have many thanks for their labour who have the law of the land on their side and all the power of the nation divided amongst them whose Churches are as like to stand as the City it self is or will be when rebuilt I say if they have not so much love for the nation for themselves and for Religion as to build us more Synagogues in lieu of those that were burnt the Chappels of ease I spake of or shrines what shall I call them will rise up in judgment against you If you will not build publick Churches who are like to have the greatest interest in them when they are built I was about to say those poor people I mentioned but now as hardly as they are thought of would I am perswaded spare money from their backs and bellies to build more Churches if they might be sure they should be theirs as much as yours when they are built again nay be it how it will be such is the love the soberer sort of them do bear to publick ordinances that I question not but they will bear their full proportion whensoever trial shall be made what every man will freely contribute to the building of publick Churches If those that speak little of the Church should do more for it than some that have the Church the Church ever in their mouths as the Jews of old the Temple of the Lord the Temple of the Lord Jer. 7.4 it would be a woful shame But why should I seem to mistrust or doubt of the piety and bounty of the true sons and daughters of the Church towards their distressed mother who hath not heard of that noble Lady whether now living or dead I know not who out of her own estate hath given some thousands of pounds towards the rebuilding of the Church of S. Dunstans in the East now in a good forwardness and of what the liberal Minister of that place is said himself to have given towards that good work even more than many good Ministers have in all the world Their zeal I hope will provoke many I hope it will and I do earnestly desire it may for a sad climax runs in my thoughts and I am much perswaded if it should come to be tried it would prove to true viz. no publick Churches no legal maintenance no legal maintenance in time no able Ministers for who will study to be starved no good ministry no good preaching no good preaching no conversion no conversion no salvation But I hope beter things than that the Churches which are demolished should not be rebuilt much less the Churches that now stand should be demolisheâ— That sun of charity or piety rather which hath begun to rise in the East will I hope visit all the dark and desolate corners of Londons hemisphere for that I take to be the figure of it and not give over its circuit till having refreshed every dolesome and gloomy place at length it set in the west where the other Church of that name of S. Dunstans I mean is standing at this day I am loath to say that the rebuilding of Churches in London if it be not done by voluntary contribution and by way of free-will offerings it will certainly be done by constraint and compulsion from authority and if authority be forced to interpose in a matter of this nature it will be no small shame and reproach to us and seem to signifie that we would not be religious but upon force which is to be no more religious than they may be said to be honest who never pay their creditors but when they strain upon them or make distress which is indeed for creditors to pay themselves Time was when the bounty of men towards the Church was such and so great that Laws were made to limit and restrain it for that men were ready to say to a father or to a mother as the Pharisees did Mat. 15.5 It is a gift Corban viz. to the Church by whatsoever thou mightest be profited by me and we find Moses was fain to set bounds to the sea of the peoples liberality towards the tabernacle in his time saying hitherto should it go and no farther Exod. 36.5 And they spake unto Moses saying the people bring much more than enough and Moses gave commandment and they caused it to be proclaimed throughout the camp saying let neither man nor woman make any more work for the offering of the sanctuary so the people were restrained from bringing I wish that at this day there were an overplus of liberallity towards the demolished Churches I mean more contributed than would serve to rebuild them that like as the oinment which was poured upon the head of Aaron ran down upon his beard and upon the skirts of his garment so that what is more than enough for the re-edifying of Churches might go to the rebuilding of Hospitals and publick Schools and of one place more viz. the late famous but now desolate foundation of Sion Colledge DISCOURSE XLVIII That the people of England are most unworthy to see another London THe rebuilding of London would be a national mercy but how unworthy is this nation of it Never did people more justly sorfeit a City and every other mercy than we have done As Africa is full of monsters in nature so is England in manners As if we had traded for vice instead of other commodities with all forreign parts we have amongst us the drunkenness of Germany the pride of Spain but not so grave the levity and lasciviousness of France the atheism hypocrisy reveng and the unnatural lusts of Italy We have much of the Indian disease amongst us for so some say it was at first and are forced to spend a great deal of their commodity I mean their Lignum