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
enter not thou into their secrets that they cry out we shall ere long be invaded by the French other while we shall be massacred by the help of those disaffected forreigners which say they do swarm amongst us another while they cry we shall be burnt again what pannick fears are these I wish we could out the head of this Nilus those fears I mean which like another Nilus overflow the land but whence they spring I know not whether the cause be that people are hardly come to themselves since the great and dreadful fire or that our great surprise at Chattam hath brought these fears upon men or that those many lesser fires which have hapned since the great one have produced a habit of fear or all of these together or whither as I said at first some do make it their business to terrifie Londoners that they may have no heart to build It is hard to say which of these are the true cause But that which I mentioned last was the course which the enemies of Jerusalem took to hinder the building thereof Neh. 6.9 They all made us afraid saying their hand shall be weakned from the work that it be not done and v. 29. Tobiah sent letters to put me in fear But let the cause be what it will it is fit the cure should be thought of For fears and jealousies have been of pernicious consequence and may be so again Parents cannot indure to have their children frighted lest it bring them to convulsions or make sots of them None so cruel as cowards or frighted persons because they are most impatient till they have made sure of their enemies Desperation turns to valour It hath always been held good policy to secure a people against fears and jealousies though they were such as did arise from their own mistakes and weakness Achitophel taught Absalom to make the people sure of him that he never would or could be reconciled to his Father David and so leave them in the lurch by counselling him to lye with his Fathers Concubines in the sight of the people 2 Sam. 16.20 Was it not a meer jealousie and misapprehension which the Jews had entertained concerning Paul viz. As if he taught the Jews which were amongst the Gentiles to forsake Moses saying that they ought not to circumcise their children neither to walk after the customes Acts. 21.21 yet Paul was advised to take it off and did v. 26 We have four men which have a vow on them Them take and purifie thy self with them and all may know that those things whereof they were informed concerning thee are nothing but that thou thy self also walkest orderly and keepest the law v. 23 24. God himself such is his condescension to this kind of weakness in men hath provided all that may he against those groundless fears and jealousies as touching himself and the satisfying of his promise which is impossible for him to do which our misgiving hearts might expose us to And therefore it is that he hath confirmed his promise with an oath Heb. 6.18 God willing more abundantly it was indeed ex abundanti for him so to do to shew the immutability of his counsel confirmed it by an oath v. 19. That by two immutable things we might have strong consolation But the great difficulty will be to shew how and by what means the fears and Jealousies of men those terrible names sounding like Gog and Magog may be prevented or extirpated To indeavour to tye the tongues of men that whatsoever they think they should say nothing would be a fruitless attempt for out of the abundance of mens hearts their mouthes will speak That were at most but like the mowing of weeds without plucking them up by the roots which weeds would certainly spring again faster than ever they did before To tell men they have had many false alarms will not satisfie them neither for so souldiers use to serve their enemies before they fall upon them in good earnest and so the sheep in the fable heard it often said that the Wolf was coming when he was not but yet he came at last when he was not lookt for Some more effectual remedy must therefore be thought of against the dangerous and contagious disease of fears and Jealousies than were either of the two former Were I worthy to cast in a mite of advice in so arduous a case which had more need of a Priest to stand up with Urim and Thummim to direct in it I would say as followeth One way to take of fears and jealousies would be by manifesting an universal and impartial love to all sober peaceable and deserving persons even from Dan to Beersheba without respect of persons or parties upon any other considerations It is as natural for men to fear those that they think do hate them as it is to hate those they are afraid of If one part of a nation be Archers armed with bows and arrows and another look upon it self as not beloved and therefore aimed at so long fears and jealousies will continue whereas on the other hand we use to say we could put our lives into their hands of whom we are confident that they do truly love us If persons who are both in and under authority as was the Centurion we read of who are indeed the eyes and hands of Princes would please to manifest a constant care and zeal for the publick good suffering nothing to be wanting on their part that might conduce to publick safety giving no advantage to forreign or intestine enemies by their cowardize covetousness or carelesness committing no gross miscarriages and oversights like careless servants that leave their masters doors wide open in the night time that who will may come in and steal if they will see that all be safely bolted and barred from time to time I say if they please to do so by that means for one they may disperse fears and jealousies as the Sun doth scatter mists Timothy is much commended Phil. 2.20 For that he did naturally care for the state of others and they that shall do so and be known so to do will never be suspected they will adde to the hope and confidence of a nation but never to their fears and jealousies There is no better prevention or cure of fears and Jealousies than to win the hearts love and affections of a people otherwise subject thereunto men are as unapt to fear those whom they greatly love as they are to love those whom they are greatly afraid of love is fearful of nothing but to offend Perfect love casteth out fear viz. All that fear which hath torment accompanying it and needs it must do so because it is founded in and upon the assurance of their love whom we so love The Apostle saith of charity or love that it is not easily provoked that it thinketh no evil rejoyceth not in iniquity but in the truth believeth all things hopeth all things 1 Cor. 13. Those
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
judg whom they know to be a party Duels are seldom the end of strife and boies that fight and are beaten one day will try to recover their credit another not taking the victory before obtained against them as any lawful determination Let parents when appealed to always do their children right though they have more affection for one than for another let them never humour that child which they love more by wronging that child which they love less for justice is as due to one as to the other and besides that the child whose injury is confirmed upon him by the partiality of his parents will be tempted to bear a greater grudg to the injurer whose part is taken against him than ever he did before whereas he could easily have forgiven the wrong which his brother did him if his Father would but have done him right These rules may do service in a family and how much farther they are capable of being extended or now far forth the practise of them may take of a publick and national enmity I leave to others to judg It was needful to shew how hatred might be removed or prevented because without that be done there can be no love but yet the meer absence of a publick hatred and enmity will not build our City without the presence of love They that have no hatred to London will not hinder the building of it but enither will they help it who have no love thereto But what can be done to make men love one another what philtrum may be used in the case I am resolved as I am a Father what to do my children shall see that next unto the expressing of their love to God I am not better pleased with any thing than with the expressions of their love to one another If they speak kindly to one another I will give them two good words for one if they signifie their love by any handsome guift or token I will take a time to give them twice the worth of it if they incourage one another in any thing that is good I will give them double incouragement when they do well Let children but observe that their parents are greatly delighted with their loving one another and that they with the hearts of their parents by it who cannot indure to see them morose and churlish to one another harsh and unkind and are sure to meet with them for it as oft as they observe them in such an humour they constantly fare the worse for it and with them when they are froward one to another their parents shew themselves froward as God is said to do I say when children shall come to understand and experiment this those sparks of love to one another which they had before will hereby be blown up into a flame Call upon children to condescend to one another and cause them to bear with one another if you would have them to love one another Condescention may as well make way for love as love for condescension it may as well be the cause as the effect of love Where there is no yielding but each party stands upon his punctillio's there can be no agreement and where there is no agreement how can there be love Persons that are in treaty of marriage have sometimes a mutual and reciprocal love but some things there are which both parties stand upon and neither will condescend to and so the match breaks off whereas if any third person could have over-ruled them as to the punctillio's they stood upon and made them mutually condescend the match had gone on and their love had daily increased I remember the time when a certain colledg at that time full of factions and divisions of alsenations and estrangments betwixt party and party did at last condescend to one thing viz. To have a publick common chamber to which it should be free for all the sellows of that house to resort every day and converse together as much and as often as they pleased This one condescention put in practice brought them to a right understanding each of other and made them so far as I could observe to love one another ever after which instance I bring to shew that a little condescention may make way for a great deal of love The use of a moderator as such what is it but to make each party remit of its extreams and condescend unto the other so far as is just and fit that at last they may come to a good comprimise and by that name his sacred Majesty is sometimes called being stiled supreme moderator Pride is a great obstruction of love and peace for only of pride cometh contention saith the scripture now condescention is some abatement of pride and therefore must needs tend to the advancement of love Another course I would take to promote love amongst my children should be this I would hainously resent it if I knew of any body that went about to set them together by the ears to breed quarrels and differences amongst them had I a servant so given he should never stay in my house on the other hand I would call upon those that are about me my Wife my friends my servants to exhort and admonish my children to love one another to let them know how great a duty it is how pleasing to God how delightful to parents and to press it much upon them and but that I would not presume to speak like Absalom saying were I a great Magistrate c. I would say were I such a one I would recommend it to Ministers every where to press the great duty of love to our neighbour which is a moity or the one half of the Law of God and hath as great a tendency to establish a Kingdom and to make it flourish as any thing that I know and to farther each particular grand design such as is the building of London I think of another honest policy I would use to make my children love one another viz. I would put them upon doing good offices one for another unbeknown to them that they were instigated thereto any otherwise than by their own love and good will If I threaten to correct one child I would get another brother or sister to beg his pardon with as much earnestness as if it were for himself I would now and then put a token into one childs hand to present his brother or sister with as if it were of his own cost and charg that what he hath sown at my cost he may reap in an increase of love to himself as if it had been at his own I know as my employing them in bad and thankless offices one towards another would purchase their mutual hatred to one another so my putting them upon offices of love and kindness each to other would ingratiate them with one another and increase their love as being mutual benefactors and promoters of each others good Did I see a child that were of a
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-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
swallowed up by the greater light and brightness of the Sun Say not that Citizens are already disposed of and setled well enough for are not divers of them forced to live in the country to this day and to leave off their trades ever since the fire as not knowing where to accommodate themselves in or about the City And as for others who since that time have planted themselves either in the City or suburbs how incommodiously are many if not the most of them scituated both as to their trades and families how do they complain of being pent up and streightned for want of room how unsweet and unpleasant are many of their dwellings how private and obscure do not some of them seem to dwell more like Diogenes then like themselves at leastwise rather in tents and booths then in houses who knoweth these things to be so and yet hath the heart to say that Citizens are well enough as they are and that it is no matter if London never be rebuilt If God had not more love and pitty for them then they have that say such things I know what they must trust to but to the shame and confusion of their faces who care not what becomes of London and Londoners and in despight of all the terrible predictions of Astrologers threatning us with I know not what sad effects of a third Comet I doubt not but through the goodness of God London as sinful a place as it is will be built again And now a word to the Astrologers their predictions because I hinted that objection in the second Chapter and then forgot to answer it what Astrologer in the world can assure us that when three Comets appear together or within a little time one of another each of them doth portend a several judgment hanging over the head of that nation or people which those Comets seem to point at As Joseph told Pharaoh That the seven good kine are seven years and the seven good ears are seven years and the dream is one Gen. 41.26 That is the two things he dreamt of did point out but one and the same event and as Joseph had two several dreams Gen. 37.5 9. one about the Sheaves and the other about the Sun Moon and Stars which were but one and the same in signification so it may very well be that two or three Comets may point out but one and the same judgment But admit that each of those Blazing Sars were intended to foretel a several Judgment it doth not follow that one of the Judgments thereby portended must needs be yet to come for if I mistake not we have had three sore Judgments since those Comets viz. Plague Sword and Fire But what I have here said to Astrologers I confess to be a digression in this place and only the supply of an omission in the foregoing chapter therefore I will not much insist upon it but yet must needs put them in mind of that pat and pertinent place Isa 44.25 Thus saith the Lord that frustrateth the takens of the liers and maketh diviners mad c. v. 26. That saith unto Jerusalem thou shalt be inhabited and to the Cities of Judah ye shall be built and I will raise up the decayed places thereof v. 28. That saith unto Cyrus he is my shepherd and shall perform all my pleasure even saying to Jerusalem thou shalt be built and to the temple thy foundation shall be laid The Diviners seem in this place to be called lyars for that very reason because they did prophecy Jerusalem should not be rebuilt flattering the Babylonish monarchy as if that should always last whereas God had purposed to raise it up again I would wish those great deciers viz. of future contingencies for so the name given to Astrologers Isa 47.13 doth signifie to read that chapter also and their doom in it methinks ever since black Munday as they called it only black to the Astrologers themselves as I remember by frustrating their predictions that sort of men should learn to be more modest and not bear the world in hand as if they were Secretaries of Heaven or of the Almighty his privy counsel which I no more believe then I do the vaporing of some of their brethren who pretend to certain rules of their art as Tully reporteth of forty thousand yet some of seventy thousand years standing whereas for many thousand years since that the world being not yet six thousand years old there were neither stars to observe nor men to observe them But to return to the business in hand I wish it were put to the vote of all the people in England whether it be or be not of great importance that London should be rebuilded Here and there we might light upon a person that had an â—aking tooth against that City and would vote for continuing it in its ashes but I am well assured that five to one would be of another mind and say we were undone if London were not restored I am bold to affirm and therewith I shall conclude this Chapter that he is a man that doth not understand consequences which is the character of a person void both of Logick and Reason who thinks it a matter of no consequence and importance that London should be rebuilded DISCOURSE IV. That it is convenient the re-edifying of London should be with all possible speed and expedition I Shall not compare the kindnesses we have received from our Superiours one with another sith comparisons as they say are odious but sure I am they have not been more acknowledg'd and thank'd for any thing they have done than for their prudent Act for and concerning the rebuilding of London nor do I think there is any thing in that Act more thank-worthy than the zeal they have expressed for the dispatch of that work by injoyning under a great penalty that every house should be rebuilt within the space of three years after the date thereof pag. 94. though I doubt not but if that shall prove morally impossible to some though not to all they in their wisdom and clememcy will hereafter allow as much more time as shall be thought absolutely necessary Now if any man shall think it was more than needed to quicken men to a work to which their own interest and inclination might so much prompt them I must crave leave to dissent and to tell them that the dull minds of men had need to be stirred up by more than Ceremonies to those things in which they are greatly concerned witness Lot himself of whom it is said that whilst he lingred which was whilst the Flames of Sodom were pursuing him the men laid hold upon his hand the Lord being merciful to him and they brought him forth and set him without the City Gen. 19.16 I cannot but judge that the rebuilding of London calls for expedition when I consider how the burning Feaver which befel London in the year 66. was not the first fit of
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
or one that more needs it to receive part of your last kindness and of that estate which you cannot carry out of the world with you than is your dear mother the City of London who now fits as a widow who now cries out to them that go by pity me pity me all ye that pass by is there any sorrow like to mine Is it nothing to you all ye that pass by behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fiery anger Lam. 1.12 A sacrifice well pleasing to God might do much for the poor desolate City and what is such the author of the Epistle to the Hebrews tells us Heb. 13.16 To do good and to communicate forget not for with such sacrifices God is well-pleased DISCOURSE XLIII That the promoting of Love and Amity throughout the whole nation would much conduce to the rebuilding of the City IF England were at unity with it self if all the inhabitants thereof were in charity with one another if fellow subjects had that love each for other that fellow members of the same body should and use to have or which the members of each body use to have for their head for so is London to the other Cities and Towns of England then might we confidently expect to see London up again in a very short time and like a bridegroom coming out of his chamber deckt and trimmed Whilst our heats and animosities continue whilst we bite and devour one another methinks the fire of London is not quite out but it doth reak and smoke still so far is it from being perfectly restored and compleatly rebuilt But were we all of one heart though not of one mind could we hit upon it to love as brethren from Dan to Bersheba I mean from one end of England to the other were all Englishmen compassionately affected with the loss of London and passionately desirous of its restauration London would spring up again like Jonah's gourd as it withered like that I mean in as short a time for a great City to spring up in as one night was for a gourd No grace like that of love for matter of building it builds up the body of Christ the best of fabricks From whom the whole body fitly joyned together and compacted by that which every joynt supplieth maketh increase of the body unto the edifying of it self is love Eph. 4.16 and sith it doth do so what building is there that love cannot promote How much concerned were the Israelites to restore the tribe of Benjamin Judg. 23.6 They repented them â—â—r Benjamin and said there is one tribe cut of from Israel this day They destroyed the inhabitants of Jâ—besh-gilead for not coming up to Mizpeh and gave them their daughters to wives to the number of four hundred which proving not to be enough they put them upon taking every man of them a wife of the daughters of Shiloh when they came out to dance practices which I know not how to justifie and therefore propose to imitation no more but this that others would be as earnest for the restauration of London as they for the restauration of Benjamin though not in the use of indirect means and so it will be if that love be found amongst English men that ought to be They said There must be an inheritance for them that are escaped of Benjamin that a tribe be not destroyed out of Israel Judg. 23 17. So would hearty and universal love each to others make all Englishmen to say there must be houses built for them that were burnt out of London there must be another London that a tribe or what is more than so may not be destroyed out of England the utter destruction whereof we will labour to prevent with our heads and hands and purses and prayers and with whatsoever else we can use and improve for that purpose Now if the whole nation would ingage it self one way or other in the restauration of London and put to its helping hand how quick a dispatch would be made as if Orpheus with his harp had made the timber and bricks and stones to come leaping together and orderly to dispose of themselves one by another as the Poets fained that he made the woods and mountains to dance after him But the great difficulty will be to shew how and by what means the people of England which are now so much at variance and enmity with one another may be brought first not to hate for that must be the first step and then to love and affect one another Loving parents cannot indure to see feuds and fallings out amongst their children to hear them wrangle one with another much less to see them fight nor if there be none of all that betwixt them are they sufficiently pleased unless they observe them to have a hearty kindness each for other and to love one another as brethren and sisters ought to do who sprang from the same loyns and lodged in the same womb and when they see that how great is their joy But as I said before the first step must be to take men off from hating one another a disease to epidemical in England at this day for which I would to God I could propound a sure certain remedy How and by what means the father of a private family may keep his children from hating and maligning one another from fighting or falling out each with other is within my sphere to discourse of and may be no presumption in one who hath been and is the father of so many children as God hath made my self to pretend experience in I shall therefore make bold to direct in that case though not to say what would destroy all or the most of that enmity which is between fellow subjects who have all one common and political Father and in that sence are brethren If parents would not have their children to hate one another they must carry an even hand towards them not manifesting much more of love and respect to one of them than to another least of all so carrying themselves as if some of them had all their love and they had none at all for the rest Parents should temper their love and respect to their children or the expressions of either though not ad pondus yet ad justitiam that is though not to shew so much respect to those that are but boies and girles as to those of them that are Men and Women yet as much to the younger in proportion to their years as to the elder in proportion to theirs and so to those that are of meaner rank and quality and apparently of less desert ought they according to their quality and desert to give a respect proportionable to what they give to the rest If this be not done and if some children of the same parents be used by them with too much respect and