Pretensions and Competitions even from those places which had themselves worn the Crown of Dignity whilst and so long as London was as several times it hath been and now partly is in the dust And now have I undeniably proved if I mistake not that these three Nations are highly concerned in the Restauration of London But now the question will be whether all the Protestant part of the world be so likewise as hath been affirmed tell me then whether England when it is its self be not able to yield a countenance and protection to Protestants all the world over to be a kind of covering upon all their glory If I am not deceived it hath done so particularly in the daies of Queen Elizabeth and may do so again As is the House of Austria to the Papists viz. their great prop and pillar so England hath been is or may be to the Protestants If then the strength and bulwark of Protestants be England and that the strength of England as hath been proved be London we may easily conclude by that sure Maxim Causa causae est causa causati that London is or may be the great bulwark and fortresse of the Protestant Interest and consequently that the whole Protestant World is concerned in the being and well-being of London This the great Zealots for Popery have known and do know too well who in order to the Propagation of that Religion have thought and do think nothing more requisite than that the City of London should be laid in ashes and continued there England being so mighty in shipping as it is at leastwise hath been or may be may be serviceable to them that professe the same Religion with its self not only near at hand but at the greatest distance and will be so if ever God shall cause the zeal and the prosperity of it both to revive together Let me add that if London flourish England cannot likely do much amisse and the most zealous part of the world as for the Protestant Religion will then prosper to the advantage of all others who make the same profession What is it then that not only England but Scotland and Ireland and not those Kingdoms only but any part of Christendome called Protestant can do or contribute towards the rebuilding of London whatsoever it be their own interest doth call upon them to do it with all their might If London rise not they are like to fall after it Shall we not hear of the kindnesses of Holland Sweden Denmark much more of all England and of Scotland and Ireland if they be able to do any thing towards poor desolate London let them be good to themselves in being good to it its interest is their own Help London now you know not how soon you may need its help and find it both a chearful and considerable helper in a time of need DISCOURSE XIV That the Protestant Religion and the principles thereof may contribute as much towards the building of Churches and Hospitals c. as ever Popery hath formerly done HOw many places are demolished by the Fire such as Churches and Hospitals which must be rebuilt if ever upon the accompt of Piety and Charity But where is that Piety and Charity to be found Methinks I hear the Papists vaunting themselves against Protestants extolling their Superstition above our true Religion and their Doctrine of Lies above the truth of ours telling us that they built most of those Churches and Hospitals which are now burnt down and must do it again if ever it be done as Peninnah when time was did upbraid Hannah Sam. 1.1 with her barrennesse so do they the principles of the Protestant Religion as if they could bring forth no good works As for their building those houses again there may be more reason for that than I shall presume to give but that if it must be our work our Religion will not as strongly invite us to do it as theirs would if they might build them for themselves that I utterly deny True it is if God stood in need that men should lie for him none were fitter to do him service than they whose Religion is full of lies and Legends but that he doth not but of such as say or report the Apostles of Christ to say Let us do evil that good may come of it the Scripture saith their damnation is just Rom. 3.8 We know full well their great Incentives to Charity and what falshoods they are telling the people that they must be saved by their good works that is by the merit of them that Christ hath merited to make their works meritorious talking much of opera tincta works died in the bloud of Christ how meritorious they are whereas theirs are rather died in the bloud of Christians and of holy Martyrs how men by their good deeds may satisfie the Justice of God for their evil ones and expiate their sins how by eminent acts of Charity they may hereafter deliver themselves and others out of Purgatory with many more such cunningly devised fables wherewith they pick mens pockets We know there is truth enough in the world or rather in the Word of God to make men as charitable and free in that sense as it is fit they should be We distrust not the efficacy of Divine Truths as they do nor think them Nouns Adjective that cannot stand without our lies as if they were so many Substantives added to them We therefore tell men as the truth is that by the works of the Law no flesh shall be justified Gal. 2.16 but withall we tell them that good works are causa sine quâ non or things without which there is no salvation for faith without works is dead as a body without a soul and that there can be no love to God where there is no charity towards men 1 John 3.17 Who so hath this worlds good and seeth his Brother have need and shutteth up his bowels from him how dwelleth the love of God in him He that loveth not his brother whom he hath seen how should he love God whom he hath not seen 1 John 4.20 Therefore such as have wherewithall to shew mercy and to do good cannot be saved say we and this principle well considered were enough to make men charitable if we could add no more But then we say further that no one good work or deed of charity that is truly such shall go without a reward quoting and urging Mat. 10.42 with other Texts of like import Whosoever shall give a cup of cold water only to one in the name of a Disciple verily he shall not loose his reward Nay more than so we tell men that the reward of charity and of good works truly so called is no lesse than Eternal Life though not of merit but of grace We charge them that are rich in this world as Paul bid Timothy to do that they do good that they be rich in good works ready to distribute willing
the phrase is Rom. 14. as to which the Church it self can give no other satisfaction than its probable conjectures will afford to which a reverence is due yet not so great as to receive those probable conjectural interpretations of the Church which may possibly be weakned by probabilities on the other hand as if they were matters of Faith or as evident as are the Articles of our Creed all but that one so ambiguously worded viz. about Christ his discent into hell not that the thing intended by that Article as Doctor Pierson and others expound it is doubtful but the manner of expressing it putting the word Hell for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Sheol which may signifie the grave and the estate of death But that by the way If the God of Truth and Unity could have brooked no latitude in the Opinions and practises of those men that hold the same foundation of Christian Religion surely he would have left nothing indifferent but have given order concerning every pin belonging to his Church under the New Testament as well as to his Tabernacle under the Old neither would he have left so many things doubtful and disputable as are manifestly left in that condition This seemeth to have been done as in order to giving men something of liberty a thing so sweet and pleasant as is a fine Garden behind a closs house so likewise and that principally to exercise the charity and humility of men that the weak should learn not to judge the strong and the strong not to despise the weak and both of them to love the Image of God in one another whilst they see in each but little of their own that is of the image of some of their own perswasions and practises And now I have spoken so much for latitude that some it may be will think I am a Latitudinarian in the vulgar sense of the word but I think they are mistaken Alas that I am got over but two Principles relating to the composure of the minds of men about Religion I say but two principles all this while viz. first that it is unreasonable for the Professors of two or more Religions fundamentally opposite each to other to expect equal countenance and incouragement from the Laws of one and the same Nation Ex. gr for Papists to expect that where the Laws of the Land are in favour of the Protestant Religion they should be as much in favour of the Roman Catholique as they non-sensically call it and therefore that Religion which is fundamentally opposite to what the Law of a Nation hath established ought not at least by violence to struggle for preheminence nor yet for parity as we see the Protestants in France do neither expect nor attempt any such thing as to equalize much lesse to overtop the Papists who there have the Law on their sides And why should Papists attempt any such thing here against those Protestants who in England have the Law on their side every whit as much this principle received would lay one great strugling about matter of Religion the other and only principle we have finished besides this is that within the compasse of the owned and avowed Religion some certain latitude ought to be admitted that all the sober and peaceable Professors and Teachers thereof might be included and not a piece of a Religion accepted and protected instead of the whole and the rest to the great dissatisfaction both of God and men unwarrantably excluded I doubt I must ride Post through the other principles and maxims unlesse I ought rather to call them proposals which I would lay down because I have stayed so long upon the two first Thirdly whereas every Religion must and ought to be built upon some foundation which no man within the power and Jurisdiction of the Nation professing it should be suffered to rase or to undermine by preaching publick disputing or writing against the same I lay it down as a farther principle to quiet men in point of Religion viz. That fundamentals in Religion or whatsoever things are so called ought to be so plain in Scripture that he who runs may read them and should themselves be all manifestly built upon the foundation of the Prophets and Apostles viz of their Doctrine In this case we must to the Law and to the Testimony or else there will be no light in us The Analogy or Rule of Faith and what are true fundamentals of Religion but such is or ought to be taken out of the plainest Texts of Scripture such as give light to the simple for such only can be index sui obscuri that is shine in their own light and give light to others Two things if I mistake not go to the constituting of a fundamental truth viz. that it be clear as I have said already that is de facto though it may not be so de modo as the doctrine of the Trinity moreover that it be of great consequence and importance if not of absolute necessity to salvation to be known and believed If either of these qualifications be wanting it is no fundamental truth nor fit to be received as such if both be present they will prevent a great deal of strife and debate which the putting of small and doubtful things upon the Church for fundamentals like the fallacy of non causa pro causà would produce Now whereas there are some points of Religion which for the great consequence of them as also for their clearness de facto are and have been adjudged fundamental particularly the doctrine of the Trinity in Unity which de modo is very obscure the meaning and manner of which is very hard to explain I would humbly propose that the best way to avoid contention about such obscure Articles of our Faith were to state them wholly and only in the very words of Scripture and to leave them to the Faith of men just as there we find them ex gr as the Apostle expresseth it 1 Joh. 5.7 There are three that bear Record in Heaven viz. the Father the Word and the Holy Ghost and these three are one Why should they not be judged to consent with us in the Doctrine of the Trinity who subscribe to that Text and to all others of like import without any explication given either on their side or on ours For why should we require from others a punctual assent to our explication of those things the manner of which we our selves do profess very little if at all to understand Too peremptorily to explain things that are almost if not altogether inexplicable and to indeavour thereby to conclude the Judgements of others what is it but to conjure up enemies and to bring quarrelsom wits about our ears Least of all may private or particular men take upon them positively to explain those great mysteries contrary to that sense which the Church for several ages hath given of them and that it may be not without fear
sail When those that have more than enough for them and theirs have so much wisdom as to hear and so much grace as to confess it it will appear that England doth not want for money sufficient for the rebuilding of Churches I doubt not but some who have but midling estates and many Children will contribute freely to the building of Churches and should not they much more who have great estates and no great charg but few children or all bad or none at all If this be not a reasonable motion themselves being Judges let it be refused Many are at great expences every year upon things of far less consequence than is the building of Churches I would beg but a year or two's revenue such and so great as some men spend upon their lusts be they the lusts of the flesh or the pride of life I say no more as from them for and towards the re-edifiing of demolished Churches Alas that men should be more free and bountiful to their sins than to their Souls to works of darkness than to works of piety to damn their Souls than to promote the means of saving them Synagogues of State swarm every where and are carefully provided for There are Temples to Bacchus and Venus almost innumerable and much frequented Men are about to build for themselves better houses than they had before and while they they so do would it not be a great shame if they should build no house for God must God be but as it were a sojourner whilst we dwell in ceiled houses must the Ark remain as it were in tents must religion be but a tenant at will having here and there a room afforded it upon meer courtesy There are for ought I hear but a moity of Churches to what were formerly intended to be built though the inhabitants of London are like to be as many as ever if the piety of this time will not extend to that moity it will be thought to be not half so much as was the piety of former ages How gladly would the Hugonites in France rebuild their Churches which were wilfully pulled down if they might have leave to do it we have leave and incouragement and shall we not build ours How much more decent how much more convenient how much more publick generally how much more unsuspected and unliable to cavils and exceptions from the world is the exercise of religion in Churches than in private houses How did Infidels take occasion though most unjustly by the primitive Christians their assembling in private to charg those horrid things upon them which they could never have done if they had met in publick What religion is there in the world that hath not publick temples erected for the exercise of it whether Jewish or Mahumetan if it be but permitted What noble Temples have been erected to idol Gods which are no Gods as that at Ephesus to Diana It hath been a custome amongst the Jews to throw down the book of Esther upon the ground because the name of God is not found in all that book I do no more commend them for it than Moses for throwing down the two tables of the Law but this I 'le say God may justly do so by London viz. throw it to the ground again if his name be not so far regarded and recorded there as by building up places for his publick worship Do you build Churches and then trust God to provide good Ministers provide you candlesticks and God will take caâ—e for burning and shining lights as when Isaac said Behold the fire and the wood but where is the lamb c. And Abraham said God will provide a lamb for a burnt offering Gen. 22.7 The people found beasts to sacrifice the priests presented them to God and God found fire from Heaven to consume them in token of acceptance Ps 20.3 The Lord remember all thy offerings and accept turn to ashes it is in the original all thy burnt sacrifice for that God did shew he was willing to eat of that meat which they had provided for him The widdow spoken of 2 Kings 4.4 She found vessels and God found oyle to fill them Shall Papists build many and magnificent Churches for the purposes of their Idolatry and shall we build none or none in comparison for the true worship of God They will go nigh to say that protestants in England had never had any Churches worth the speaking of but that men of their religion built them How kindly did God take it that David did but purpose to build him a house though he were prevented and from Solomon that he did it How great incouragements were given to building of the Temple Haggai 1.4 8. Build the house and I will take pleasure in it and be glorified saith the Lord. What if there were a more visible presence of God in the temple at Jerusalem where he dwelt in the thick cloud and in many sensible tokens of his presence yet there is as real though invisible yea sometimes as comfortable a presence of God in the places where his people now do or may assemble to worship him and God in such Churches as ours is or may be served in as pure ordinances and in as acceptable a manner as he had wont to be in the temple at Jerusalem There was indeed a ceremonial holiness in that temple and in the utensils belonging to it which is not in our Churches and in the utensils thereof that is to say that temple and the apurtenances thereof were so peculiarly and intirely dedicated to God and to his service that they could not without prophaness be put to any other use neither at one time nor at another Therefore our Saviour whipt the buyers and sellers out of the temple telling them it was a house of prayer and we read of the shew-bread that it was not lawful for any to eat but only for the Priests Mat. 12.14 Doubtless Belshazzar and his company were profane in drinking their wine out of the vessels of the temple Dan. 5.2 and that was counted as part of their sin but we challeng not to our Churches and the utensils thereof such a holiness as this viz. of being appropriated to the use of Religion and to no other use at any time and upon any occasion whatsoever witness the liberty given in many parts of England to teach school in publick Churches though consecrated implying that the exercise of that civil imployment there is no ways opposite to that which is meant by the consecration of Churches Like instance might be given in the performance of academical exercises such as are making of speeches managing of philosophical disputes not only in private Chappels but in the most publick and eminent Churches belonging to both our universities Now they that allow such things do thereby intimate that they attribute no such ceremonial holiness to our Churches as did belong to the temple at Jerusalem which to have so imployed had been great
vilifie others who are much their betters both as to gifts and graces which is so irrational a thing that one would think it should easily be apprehended and avoided We bring Religion its self even that which is truly so called into great dis-esteem whilst we refuse to own it in any dress but one for if all should do so Religion so and so modified would no where have the applause and suffrage of any more then one party of men if there be twenty and fall under the censure and condemnation of all the rest By that means the faith of such as are weak would be staggered and they would be tempted to question the truth of that Religion which is represented to them as peculiar to themselves though it be indeed common to all sound Christians and sober Protestants that is so much of it as the Church of God determineth to be de fide that is of absolute certainty and necessary to salvation That men of another Opinion then our selves are of in matters controverted are therefore of another Religion and that utterly vain is a principle that hath bred a great deal of strife and debate but a principle so fond and sensless so ignorant and arrogant that one would think it should easily be parted with and when ever men shall let it go the fire of our dissentions would slake presently and that if love to one another begin to kindle why should men say in opposition to one another Lot here is Christ viz. in the Desart or there viz. in the secret Chambers as it is Mat. 24.26 whereas Christ may be here and there too and hath said that wheresoever he recordeth his name thither he will come Surely there are not fewer different Opinions as to Religion openly professed in the Low-Countries then are in England neither are there fewer different modes and wayes in and of the exercise of Religion there then here yet there they are quiet and here we are all in an uproar And what is the reason but because here we are alwayes biting and devouring one another as if it were a part of our Religion to oppose and vilifie the Religion of others though but circumstantially differing from our own whereas we ought to have charity and Veneration for it as agreeing with our own in the most material things and as the Apostles rule is Phil. 3.16 Whereto we have attained already walk by the same rule and mind the same things Now the causes of our divisions being so manifest as they are and the cure so easie as appeareth by the obviousness and easie practicableness of those thirteen healing Principles which I have laid down why should we despair that those causes will ever be removed and our divisions and discontents at length healed Surely there is Balm in our Gilead Jer. 8.22 there is some Physitian there though the health of the Daughter of our people be not recovered nay give me leave to say that I think our wounds are not so great as great as they are but that they might be cured with Vnguentum Apostolorum if I may so call it I mean such as is prescribed Rom. 14. almost throughout that Chapter especially if for better digestion sake a little Basilicon were added thereunto All the Objections I have now left to answer against the building of London are those which were taken from the present poverty of the Nation and the fear of future troubles both from abroad and at home I much fear what was said of Cinna is true of London Cinna videtur esse pauper est pauper London doth not only seem to be much impoverished but is really so And how can it otherwise be all things considered But must Citizens therefore quit their trades How shall they ever be rich again but by means of trading yea how can many of them so much as subsist without it And if trade they must where should they trade but in the City and how should they trade there unless they build again Whereas the fear of future troubles hath been insinuated as an argument against building it cannot be denied but that our manifold sins and present distractions may cause us to exspect them But first of all may not the infinite mercies of God possibly prevent the confusions which we exspect and not suffer the things we fear to come upon us or may not the Divine patience reprieve the Nation for some considerable time as the old world was reprieved after sentence denounced and if so will it not be every mans wisdome to make the best provision he can for him and his in the mean time shall men certainly and forthwith undo themselves for fear of being hereafter undone Shall not men seek to live whilst they may for fear they may not afterwards be able to live if they would ever so fain Solomon saith He that observeth the wind shall not sow that is He shall never atchieve any thing who will adventure nothing like one that would not sow till he were sure of the wind and weather to continue such as he would have them and that he can never be Go which way you will to work to improve your estates you shall run an adventure He that layeth out his mony upon lands shall have little profit great taxes and it may be bad title he that will turn Merchant must run the hazard of winds and seas and shelves and sands and Pirats unfaithful servants at home unconscionable and uncontroulable Factors abroad He that shall put his mony to interest besides that some scruple the lawfulness of so doing shall if he fare no better then other men be in danger of loosing both it and his principal if he happen to loose neither six per cent is all the increase he can exspect whereas in the way of building upon the wast of London there are that hope to make almost double that improvement To them that shall say they are under hatches and therefore they have no heart to build I would propose what is written Jer. 29.4 5. Thus saith the Lord to all that are carried away captives c. Build ye houses and dwell in them and plant gardens and eat the fruit of them Who can say it is worse with them now then it was with the Jews when this advice was given them more I could say to incourage heartless builders but that these two first Chapters have swelled too much already for which I can make no Apology but this that these were strings most of all to be harped upon and that the rest of my discourses are like to prove like those that sprang up after the flood viz. much shorter liv'd then those that went before them upon the whole matter I shall take leave to apply to desponding Londoners those words of the Prophet Jer. 26.19 Awake and sing ye that dwell in the dust for thy dew is as the dew of herbs c. As also what was said of the dry bones mentioned
it Now who can but fear a people of so desperate subverting principles Be secure of Papists say some we never can for no cords can be thought of wherewith to bind them fast Their oaths are not to be regarded seeing it is their principle that no faith is to be kept with Hereticks and such they count Protestants They are so great assertors of the doctrine of Equivocation and so great Masters in the practise thereof that give them what oath you will they make what they please of it in their mental reservations they put in and put out what they list and interpret every thing to their own sense and having so done what is any body the nearer viz. to safety and security for any oath they take Come the worst to the worst they hold that the Pope hath a power of dispensing with oaths either that men may take those oaths which before-hand they resolve not to keep at leastwise that he can pardon them and will do it if they break the oaths that they have taken It were endless to rehearse all the reasons men give why they are afraid of the Popish party who knows not say they that all things are lawful in their account which make for the interest and promotion of holy Church as they call it the stamp of so good an intention put upon the worst of actions be it lying perjury murther rebellion devastation of whole Countries is according to them able to make what had otherwise been damnable to become meritorious He that shall assassinate a King in zeal for their Religion may be canonized for a Saint O Religion ever to be dreaded by those that are not of it as being resolved to propagate it self every where both by secret plots and open violence by fire and sword by fraud and force per fas nefas By hook and by crook as they say as if none were worthy to live but they that would imbrace a Religion so false and ridiculous so far as it is it self as nothing can be more Methinks I am tired with hearing so many reasons alledged for one and the same thing a thing so generally believed viz. that there is just ground to be afraid of Papists and of their designs but would I listen to more some would further tell me that the great Agitators for Popery Jesuites and such like do insinuate themselves into all parts of Christendome first trouble the waters of every State and then fish in them make Proselites up and down undermine the Councels of Protestant Princes that those Pioneers are alwayes working under ground and indanger all Kingdoms where they come Also that there are multitudes of them here and there in several disguizes the effects of whose pernicious attempts we may yearly if not daily expect That Papists are still too hard for those severe Laws that are in being against them so that they or most of them come not under the lash thereof from moneth to moneth and year to year whilst the Laws made against others do find them out continually and punish their smaller transgressions I say that they escape the Ordeal of Laws whilst others ever and anon do burn their feet upon the hot plow-shares which are laid for them doth much encrease the fears of men concerning them Now they that have a fear and dread of Papists upon them having all this to say and yet having not said all do think it hard measure to be taxed with childishness cowardize and effeminacy for entertaining a jealousie of Popish designs and cannot be otherwise perswaded by any verbal arguments Nevertheless I am deceived if there be not a way to relieve Protestants against all their fears of Papists and yet not to deprive Papists either of their lives or estates or liberties or Native Soil or any thing else which by Law or birth they have a right to nor yet alwayes and in all cases to execute upon all and every of them the full rigour of those Laws which are at this day in force against them Who but themselves will be offended if it be in the first place propounded that the Popish party throughout England should be generally disarmed that is deprived of all weapons horses arms ammunition c. which they have or may have by them more than is just sufficient for the defence of their respective families against the breaking in of Thieves and Robbers A Massacre committed by Protestants upon Papists was never heard of and therefore they need not fear it nor can reasonably desire to abound with arms in order to the prevention of it If men have arms enough for their own security what should they do with more to scare if not indanger others How greatly would the fears of men be allayed if but that one thing were done Ireland that Aceldama that field of bloud can tell us how unfit Papists are to be intrusted with arms I wish if those rumors be false that great and unusual numbers of forreign Papists have lately come for England I say if they be false that the people might be generally assured and convinced they are so but if they be true which is more than I can say they are that some due bounds may be set to so raging a Sea least a deluge of fears and suspâ—tions if not of misery and destruction also should from thence overwhelm us It hath been complained of in and to the Parliament since London was in the dust that many Papists in several parts of England have behaved themselves very insolently as one of their eloquent mouths hath told us in a Speech of his extant in print that certainly would and did strike terrour into the people nor can those terrours be taken off unless that insolency of theirs be corrected for which there need no better curb and cure than the strict execution of the severest Laws that are in being against men of that Religion I do not mean or wish upon all of them for I understand not the justice of punishing all that are of such a way for the faults that are committed but by some of them but upon as many as have or shall be found guilty of such amusing insolency either in words or deeds It is fit some Corrosive should be applied to such proud flesh but not laid upon that flesh which is not proud though of the same body The summum jus or utmost rigour of the Laws made against Papists would be no injury to them that terrifie others by their insolency what ever it might be to the rest as in some cases it would not be harsh to take the full forfeiture of a Bond though it would be so in some others If the Hugonites in France should behave themselves insolently which they never dare to do being not of the Religion of the Country we know what would follow A restraint upon the insolencies of Papists would be no small restraint upon the fears of Protestants I wish as little power as may
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
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
neither was it a perfect World Or I might liken it to the first appearance of a second World after the first was drowned Is not London such a thing as that was where some high trees and high mountains began to shew themselves here and there but all the rest continued under water So gradually and leisurely doth our City rise But such shall not be the resurrection of the Just for they shall not rise one by one but semel simul all together 1 Cor. 15.52 In a moment in the twinkling of an eye at the last trump the dead shall be raised and we shall be changed We which are alive and remain to the coming of the Lord shall not prevent them which are asleep we which are alive shall be caught up together with them in the clouds 1 Thes 4.15 17. And now methinks I have done by London as people use to do by young children whose looks are yet come to no setledness or consistence Some cry they are like the Fathers others that they are like the Mother others again that they are like this or that kinsman or kinswoman I have likened it to very many things and surely it hath some resemblance of every of them But when shall we see it like its self again or every where like what it now is so far as it is now its self Here and there something is hatcht but for the most part London is but as an Egge that we hope may be hatcht in time It looks much worse than it did before the fire but yet much better than it did presently after the fire so that it gives us occasion to sing both of Judgment and mercy Seeing so mixt a face of London as now I do some little part thereof so lovely as it is the rest so lamentable I can do no less than pursue it with my most earnest prayers that as the corrupted bodies of believers shall one day be conformed to their incorruptible Souls and not their immortal Souls ever made like to their mortal bodies and as the Church militant shall hereafter be made glorious as that which is now Triumphant but the Triumphant Church never conformed in sufferings to that which is militant so the ruinous part of London may in Gods good time become such as that which is now most beautiful but the beautiful beginnings thereof in spight of all that wish it may never become ruinous DISCOURSE XVI That uniting or at least wise 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 I Am not of their mind that think it an impossible thing to give the generality of men that are any wayes considerable some reasonable satisfaction and contentment in point of Religion It may be difficult but surely it is feasible If it hath been and is done elsewhere why not amongst us That the World may see I do not drive at Anarchy in Religion the first principle I would here suggest is That it cannot reasonably be expected from Rulers and Governors to give equal countenance and incouragement to all sorts of Religion within their respective Dominions viz. to the Christian Jewish and Mahumetan Religion We would not that the Supream Magistrate should appear like a Sceptick as if he were inclined to all Religions but ingaged in none Much less would we that the Laws of a Nation should have a Religion to choose and should respect all alike that is either afford no countenance and maintenance or more than connivance to any or the same to all If the Christian Magistrate do think some Religions damnable as the Jewish Mahumetan and the like no reason he should provide a maintenance for them or for the Teachers of them as of that Religion in and by which he believeth men may be saved Private men are not willing to communicate their substance to the Teachers and leaders of a Religion Fundamentally different from their own What Protestant would voluntarily contribute to the maintenance of Popish Priests as such any more than to the making of a golden Calf why then should any such thing be expected from Protestant Magistrates It is more it may be than Rulers can do without impoverishing a Nation to provide a sufficient maintenance for the Ring-leaders of all parties and perswasions and therefore upon that accompt though upon many others also must let fundamental diffenters shift for themselves Howsoever to give the same encouragement to good and evil truth and falshood I mean to what is fundamentally such in the account of those by whom Laws are made and publick affairs administred is or seemeth to be as irrational a thing as for a Father to intrust a Prodigal child with as great an estate as the rest of his children that are good husbands or one that is a fool or mad man as those that have wit to manage it or as it is to reward vice at the rate of vertue The Principle I have laid down bespeaketh no Anarchy or confusion in Religion because it aimeth at some one Religion to be prefer'd above all the rest viz. that which the Legislators of a Nation shall think fit to establish own and countenance as the publick authorized Profession of this or that Nation which being so established is not alterable at the sole and single will and pleasure of the Prince to be sure in England as having not power in and of himself to repeal such Laws as are made whatsoever Religion or perswasion himself be of which objections being removed out of the way I see no reason why any body should be offended and I think upon the reasons aforesaid very few will if the Law of a Nation and Magistrates whose work it is to put those Laws in execution do afford that countenance and maintenance to one sort of Religion and to the leaders thereof which they afford not to any other that is fundamentally opposite thereunto as is the Jewish or Mahumetan to the Christian and the Popish in some things to the Protestant One or two objections more which are all I can imagine may be raised against this first principle will be answered by and by And therefore I proceed to a second viz. That the Religion of a Nation need not ought not yea indeed cannot consistere in puncto but intrà aliquam latitudinem It must needs be like a circle with several lines drawn within all which though they meet and touch in one and the same centre yet are somewhat distant each from other in the circumference What I affirmed last I shall prove first Viz. That Religion cannot be made to consist in a point that is that all persons who are truely of one and the same Religion can never come to agree in every punctilio For as the Apostle saith Rom. 14.2 One believeth that he may eat all things another who is weak eateth Herbs and verse 5. one man esteemeth one day above another
another man esteemeth every day alike let every man be fully perswaded in his own mind He that converseth with men about such matters as can admit of any dispute will find it daily and hourly verified that all men cannot idem sentire that is have the same sentiments and apprehensions as to such things but so many men so many minds proves too true a Proverb Thence I infer in the next place that Religion ought not consistere in puncto that is men ought not to make or pretend as if it did or to insist upon it that it should do so or to use force and violence to bring it to that passe it being a fruitless attempt so to do Peradventure men may idem mentiri that is counterfeit and make show as if they were all of a mind when it is their worldly interest so to do but then must they use many distinctions reservations equivocations c. wherewith to salve themselves and their pretended unanimity for idem sentire in matters doubtful all men never can no more than every mans Palate can be pleased a like with all sorts of Meat and Sauces Now that which puts men upon shifts evasions illusions equivocations and such Ananiah and Saphirah-like tricks which rewardeth men for the same and punisheth others that cannot do the like that I say ought not to be and therefore Religion should not be handled as if it did consist in an indivisible point as if every thing were fundamental that is but circumstantial or certain that is but probable or fit to be impos'd or inforc'd which is but fit to be recommended When I plead for some latitude to be allowed in matter of Religion I go upon this supposition that it is not amiss for a Christian Church to declare its opinion in some points of Religion that are not absolutely certain and to give its advice in some matters of practice that are not absolutely necessary at least-wise to salvation and that all Churches use to do so and such advice of a Church and declaration of its opinion is commonly reckon'd as part of the Religion which it professeth Now taking the Religion of a Church in that large and vulgar sense as well for what it opineth or doth but give its opinion and advice in as for what it determineth and is peremptory in I say in reference to the former of these though not to the latter some latitude ought to be given to modest dissenters either in Opinion or Practice and that for the reasons aforesaid St. Paul having received no Commandement from the Lord concerning Virgins their marrying or not marrying only gave his judgement that it was better at that time not to marry 1 Cor. 7.25 and then left them to their liberty verse 28. But if a Virgin marry she hath not sinned From which example of his may be inferred that where the mind of God is not clearly revealed or there is no manifest Command or Prohibition in the case it is good to advise men the best we can and then leave them to their Liberty By what I have said already may be understood what I mean by the encouraging and countenancing of but one Religion in a Nation so as by publick owning and professing of it and by the Magistrates providing a maintenance for the Professors and Teachers of it viz. that no more Religions should expect to be maintained and upheld by the Laws of one and the same Nation at a publick charge than those which are radically and fundamentally one and the same but it is far from me to assert or think that only one branch of that Religion which hath the same root should be watered by the kindnesse and bounty of the Magistrate whereas surely every branch of the same tree that beareth any fruit ought to be so as a Father ought to provide for all the Children that spring from his own loins and do behave themselves any thing towardly and not only for so many of them as are of such a complexion and of such a stature What are persons whose Religion agreeth in Fundamentals of Doctrine and Practice but Children of the same Father and of the same Mother and such as ought not to be excluded by some few that appropriate the Name of Sons to themselves as if they only were such I make account the true Protestant Religion is but one in and amongst all the Professors of it though they that are such be some of them Calvinists others Lutherans c. as the Children of one and the same Father have several Names or as the several arms of the Sea though diversly called are but one and the same Ocean That one Religion for the substance of it is common to all the true Professors of it as one and the same soul is common to all the parts of that body which it belongs to though of different shapes and figures or as the Apostle saith There are diversities of gifts but one and the same Spirit who worketh all and in all When then I plead the reasonableness of one Religion and but one to have more than the connivance of Authority viz. publick countenance and maintenance I mean the whole body of that Religion or rather of the Professors and Teachers of it if by dishonest unsober and unpeaceable carriage not by some variety in opinion and modest practice they do not cut themselves off All this doth well suit with the notion which I have contended for viz. of a latitude within one and the same Religion which I have proved cannot but be taken and moreover that it ought to be given And now I have one thing more to say concerning such a latitude as I have pleaded for in order to contenting the minds of men in point of Religion which is the design of this chapter I say I have this to prove that the vouchsafement of some latitude in Religion both as to Opinion and Practice needs not to be feared They that dread it are worse scar'd than hurt If some latitude indulged would destroy a Church or Kingdom few of either had been left in the World for some such thing is almost every where admitted and allowed of at leastwise connived at and tollerated even in the Romish Church which doth of all others most glory in its being at unity with it self Witness the Names of Distinction and Opposition which are found in that Church Witness their writing disputing and practicing one contrary to another the two former of which are more than I plead for The danger lyeth not in Dissents but in Dissentions now the former may be without the latter They that are of two minds may love one another far better and oft times do than they that are of one Two humble and well tempered men of different Judgments shall be dearer to one another and have lesser strife than two proud men that are of the same It doth not follow that because men are not of the same opinion they
and trembling least it should miscarry in the exposition of so mysterious Articles They that differ from the known sense of the Church as to such Articles when ever they treat thereof let them keep entirely to the letter of the Scripture as to their Trench and Fort and not come over the Brook Kidron as I may call it alluding to Shimei and so long they will be safe and the Church of God will be quiet There are things enough of greater concernment to practice upon which no doubt or controversie doth depend expatiate upon them and spare not If the Church be apt to take offence that private persons should diffent from her publick sense as to matter of opinion or practice though modestly delivered by her but as probably true or good shall I make so bold in that case as to offer for peace sake that the Church would not be too inquisitive into such matters but leave it to God to be as by prerogative he is the only searcher of hearts that is let the Church not labour to scrue mens judgements out of them who desire to keep their judgements to themselves and mean time do live honestly and peaceably For by so increasing knowledge and setting it self as it were to shrive and confesse men she will but increase sorrow as Solomon advertiseth Eaves-droppers Eccles 7.21 Take no heed to all words that are spoken least thou hear thy Servant curse thee Listen not too much wink at small faults pry not into the hearts of men which are the Ark of God Some have said that Spain hath dispeopled and undone it self by its Inquisition What needed the Papists in Queen Maries daies to have put that insnaring question to peaceable Protestants viz. what understand you by Hoc est corpus meum This is my Body was it not to seek an occasion against them that they might burn them they that shall first examine and then punish the secrets of mens hearts will but make work for themselves and put the Church into a flame They that peaceably follow a Religion that we our selves do think may and will bring them to Heaven at the last ought not frivolously or easily to be disturbed by us sith the end of Religion is to save the souls of men and that which will do so should be incouraged and not infested Another rule laid down by the Apostle for the peace of the Church and of the estate of Religion is that in Rom. 15.1 We then that are strong ought to bear the infirmities of the weak and not to please our selves They that know the things which are indifferent and lawful to be done or let alone to be so indeed can dispense with them in themselves and others without sin but they that think them to be really unlawful and they are the weak men in the sense of this Text as the former are the strong cannot do them without sin Let then our Christian charity take the chair and let it own them for weak Brethren who to its self shall appear to be such and when that is done you that are strong consider though it might best please your selves to make weak ones stoop to your burthens it will be only pleasing to God that you stoop to their infirmities and bear them viz. by forbearing those that cannot help them What of this chapter is yet behind will prove if I mistake not like the Galaxia or milkie way in the Heavens which is a circle made up of many stars but very small ones or rather like the sparks that fall from a steel or flint struck together which are very little things and soon over though there be many of them To save the pains of numbering particulars make account that every distinct paragraph is a distinct head and it is sufficient I had almost called the following paragraphs by the name of Via lactea ad pacem Ecclesiae Regni but that to baptize or name a child before it be born is not so usual Contend not for those things that are not worth contending for and of that kind are all they our contending for which would prevent a greater good There are certain truths of smaller concernment which though evident enough are yet less valuable than peace not that we may deny or renounce any known truth though the least of all to accommodate the peace of Church or state for that were to lye which is in no case allowable but we may forbear to urge and insist upon them It was as really true as any thing else can be that no sort of meat was common or unclean in it self Rom. 14.14 and that circumcision was not necessary nor yet the observation of such daies as under Moses his Law were appointed but yet the Apostle would not break the peace of the Church about such small matters but suffer every man to abound in his own fense and bids them follow after the things which make for peace and wherewith one may edifie another Rom. 14.19 Offend not the consciences of other men but when if you did it not you must offend your own Paul even before his conversion did not persecute men for their consciences but out of zeal concerning zeal saith he persecuting the Churches and in Acts 26.9 he saith I verily thought with my self that I ought to do many things contrary to the name of Jesus of Nazareth nay in saying that he obtained mercy because he did it ignorantly in unbeliefe he intimateth that if he had not done it out of a misguided conscience he had sinned unpardonably Wo be to them if there be any such that burthen their own consciences that they may burthen other mens whereas no man ought to burthen the conscience of another man but when thereby he may lighten his own viz. By doing that which he thinks to be his indispensable duty If I baptize my children as being perswaded that God requireth me so to do and those that are against Infant Baptism are offended at it that is scandal taken not given For in matter of conscience charity must begin at home I must take more care to gratifie my own conscience than any other mans But to vex the consciences of other men in such cases as our own do not command us so to do but rather countermand us not command but rather check and controle for so doing is to make a great approach towards that great transgression viz. the sin against the Holy Ghost as some do understand it I foresee the Church will injoy a great deal of rest and peace when no more shall be done to the consciences of men then what shall be imposed upon them that do it not by their lusts and interests but by their very consciences Religion should be made use of for the edification of all for the destruction of none Then is Religion or what is so called made a stalking horse in the worst sense that can be when it is designed as a snare upon mizpeh or
profaneness but that they conceive that all civil and secular uses and imployments are there and then only to be banished from our Churches when the service of God is there celebrating or to be celebrated Just as we look upon the bread and wine that is brought to the Communion Table to be holy only so far forth as it is made use of in and for the purpose of the Lords Supper and during the time of that administration but when that is over what remaineth may be used as common bread sopt into wine crum'd into milk or otherwise which may not be done to it whilst the Lords Supper is celebrating so in this case when and so long as there is any occasion or opportunity of religious service to be performed in our Churches they must be wholly at the service of Religion and all things else must avoid and give way but when religion hath no present use or occasion for them at all such times they may be for the use of those civil and secular affairs which have need of them and cannot be elsewhere so well accommodated This notion may for ought I know remove a stumbling block out of some mens way which would have kept them from the contributing to the building of Churches as thinking that Churches by virtue of that which is called the consecrating of them were lookt upon to be as holy as ever the temple at Jerusalem was and in the same kind viz. of ceremonial holiness whereas indeed there is no such thing intended as appeareth by the allowance given to put them to common uses as to teach school in them c. but only as a religious man would dedicate his own house to God as resolving to serve and worship God in it though not to use it only for the purposes of Religion so are Churches dedicated to the uses of Religion primarily and principally and for as often as Religion hath occasion for them but so as not to be to those purposes solely and only to them and to no other in which peculiarity and entireness of Dedication did consist that Ceremonial holiness which was in the Temple of Jerusalem The places in which we worship God for and during the time we are actually worshipping are or should be as holy as the Temple was that is to say wholy devoted to the service of God and to no other use for that time as I said of the bread and wine in the Communion though afterwards they are free for other uses Melchisedeck who was both King and Priest was not the less holy as a Priest because he had also the secular employment of a King neither are our Churches any wayes prophaned by being somtimes put to uses that are but civil and not Sacred Moral Holiness there was none in the Temple of Jerusalem for places are not capable of such holiness as persons are viz. that which consists in genere morum as in loving of God and delighting in God c. for that only reasonable creatures are capable of neither was there any intrinsecal and innate holiness in the Temple such as is in part of that which we call the Moral Law which was good and holy in it self quaedam Deus voluit quia in se bona but the Temple was holy only by Divine Institution and separation to Gods Service which otherwise had bin no more holy than another place Lastly A Relative holiness or what may be so called was all that could be attributed to the Temple for it was holy only in relation to those holy uses it was set apart for and those holy Ordinances and Priviledges and manifestations of God which were there to be enjoyed only because it was by Gods appointment separated from all common uses at all times and appointed to relate wholly and only to the service of God therefore we call it Ceremonially Holy As it were matter of meer Ceremony to bow towards a Chair of State as well when it is empty as when the King is in it So if our Churches ought alwayes to be used with the same Reverence and Sequestration from all things of a Secular nature when the service of God is not actually performing there as when it is then were they Ceremonially holy but it is not so as I have shewed therefore in the case of our Churches what was said of the Altar may be inverted viz. it was said of old that the Altar did sanctify the Gift but in this case the Gift sanctifieth the Altar that is to say the holiness of our Churches being nothing else but their relation to holy things when those holy things are not present when no Ordinance is administring for that time they may be put to other uses because the special presence of God in our Churches is only then when his Name is there Recorded and his people met together in his Name whereas God was alwaies specially present in the Temple by the visible manifestations of his Presence as namely by the Cloud in which he dwelt c. Our Churches do relate to as holy things and as holy Ordinances as the Temple did only those holy things are not so constantly in it as was the presence of God in that Temple where he constantly dwelt I have beaten out this notion to let you see that there is no such great odds betwixt the Temple at Jerusalem and other places built for the service of God neither of them being morally holy and both of them being relatively holy only the Temple was so continually and our Churches are so but pro die nunc or during the time of Religious administrations I say the odds between them is not so great but that an Argument may very well be drawn from Gods approbation of what was intended by David and done by Solomon towards the building of that Temple to evince what acceptance they are like to meet with who for sincere aims and ends do or shall contribute their assistance to the building of Churches I could easily multiply reasons why though it is good to draw nigh to God any where and to worship him though it were in Mountains and dens and Caves of the Earth as the Primitive Christians were forced to do yet it is most expedient and of great use that publick places such as those we call Churches should be erected for the Worship and Service of God For first of all no man knows how soon the door may be shut against the exercise of Religion in any private place I mean by them that first opened it or by those that shall come after them Where Religion dwels but precatiously or upon meer sufferance and not by the sanction of Law it may soon be cast out like Agar and her son because there she is not Mistress she cannot call the house her own If the Landlord or Landlords shall take pet at any thing then out she must and so be hunted from place to place as often as offence is taken which to
take is the commonest thing in the world I am mistaken if private and small Assemblies will not necessarily multiply in infinitum if places for publick Worship be not built If a great Family were crowded into a house in which every room were very small like Cabins in a ship it were impossible that whole Family should eat and drink and converse all together but every one must eat and drink by himself or only some few in a company which would be very uncomfortable and a great disorder Some may think that the variety of Opinions which are in England at this day would cause as great multiplicity of Assemblies as now is though there were ever so many publick Churches but I am not of their mind for that I have taken notice that where men of good lives and of good abilities have Preached the Congregation hath consisted of sober persons of very different perswasions whoout of a respect to publick Ordinances have there presented themselves though it may be scarce two of them of a different sort are ordinarily found together at the same private Meeting I do not at all despair but that some little prejudices which now keep good men asunder will in time wear off and that with the blessing of God what I have written in this book will somewhat contribute to it or they themselves by degrees will see the vanity groundlesness and ill consequence of their divisions and when that is done one Church will hold them whom now a few cannot The inconvenience and ill consequence of having many divisions and sub-divisions of Christian Societies more than is needful or than use to be is greater than can easily be foreseen If one and the same Church or Society break into ten or twenty distinct Churches or Societies every one of them under several Teachers and going their own way will they not have less love for one another less converse together less of Majesty and Authority less strength and power to withstand those that shall oppose and set themselves against them than they had when they were all together Who had not rather have any thing whole than in small pieces who will give so much for parcels and remnants as for that cloth or stuff which is cut out of the whole piece Bread that is cut drieth and spoils presently and they say that beer drinks smaller and dies sooner when there is but a little of it than when a great quantity is put up together Should an army be divided into as many regiments as there are companies in it and into as many companies as there are squadrons it would be nothing like so able to deal with an enemy nor would it be half so capable as now it is of good government and discipline Surely a good government in the Church were better than none at all nor can the Church well subsist without some government any more than a State can do but certainly the Church can at no time admit of any government either of one sort or of another in case it were so there were no publick Churches or publick congregations for if it happen there be ten or twenty societies for one that use to be that have no relation to one another nor no certain places of meeting who can take an account of them or have a due inspection over them If a master that hath two hundred scholars should divide them into fifty several forms or Classes reading distinct Authors how impossible would it be for him to teach them all whereas if he reduce them all to five or six forms with the help of an usher or two he may teach them well enough Let there be no government in the Church and then all will be Prophets all will be teachers or as many as please to make themselves so and as can gain a few people to hear them the people will make to themselves Prophets of the lowest of the people as did Jeroboam now it is a great evil to make teachers of them that are none as well as to make no teachers of them that are or ought to be such and they that preach will preach what they list none controlling them and practise how they list and the end of that will be woful ignorance error dissention and confusion which cannot be prevented unless the Church that great school of Christ do consist of larg forms or Classes I mean publick Churches and congregations to which the masters of assemblies may have an eye be those masters of assemblies of one judgment or of another If scholars repair to their schools at school time and there receive the instruction of honest and able masters if it be their happiness to have such they may better be trusted as to what they shal do at other hours either in their closets or chambers when they are by themselves or in company and consultation one with another Publick Churches will make way for Christians to testifie their union and communion with one another by joyning there together whatsoever opportunities over and above those they shall make use of in private Solomon tels us that the borrower is servant to the lender Prov. 22.7 If there be publick places erected primarily for religious worship then religion will be in a condition to lend as when Churches are lent at such times as they can be spared to such as teach school and cannot be otherwise provided but if there be no such Religion must borrow and so become a servant which ought to be every ones master Private places of worship frequented by those who altogether refrain the publick are ordinarily called by some name of distinction and appropriation as namely the place where the Quakers meet or the Anabaptists meeting-house or such like whereas publick Churches carry no such names of distinction with them nor pretend to any other than to keep open house for all comers that have a desire to wait upon God in his ordinances be they of twenty several judgments and that methinks is much better for till names of distinction cease divisions will continue and I see no reason why they who agree in the fundamental doctrines and practises of Christianity should not be willing to pray and hear and sing Psalms together where those duties are piously and solemnly performed though they differ about twenty little things Even infidels should be admitted to publick prayer and preaching how else should they believe in him of whom they have not heard or how should they be converted and as for those who in the judgment of charity are true believers though varying from us in some small opinions and practises I know not why we should exclude them from fellowship with us in the Lords Supper which is to raile in the Communion Table in the worst of senses To have no publick Churches would carry such a face with it as if no Religion were owned established and countenanced or any thing more than tollerated and connived at like a
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
vitae that is their guaiacum using that tree of Life as they call it as an antidote against the poison of that forbidden fruit which is too commonly tasted of England hath done wickedness as it could that is with all its might Profanness is come in upon us like a flood men glory now a daies in their shame and seem ashamed of that wherein they should glory I hear that some are ambitious to be thought more wicked than they have been or could be There are they say that will boast of those sins which they never did or had opportunity to commit There are that strive to bring vertue into disgrace and vice into request If men would learn to sin we can teach other nations those oaths and execrations which possibly they never heard else-where and will be afraid at first to make use of such as Dam them ram them sink them into Hell body and soul with several others yea we could teach them such profound blasphemy as would even astonish them at the first hearing and make their hair stand an end yea such as I dare not here recite Englishmen declare their sins like Sodom They that are drunk are drunk in the day time as well as in the night some are seldom sober night or day they sin with a whores forehead and with a brow of brass We have many Absaloms now a daies that do as it were spread a tent in the face of the Sun and there display their wickedness England hath all the sins of the seven Churches of Asia for which God hath long since destroyed them and given their land to the Turk Ephesus left its first love to God and Religion Rev. 2.4 and so hath England done Were there those in Smyrna who blasphemed saying they were Jews when they were of the Synagogue of Satan and are there not many such in England were there those in Pergamos who taught the doctrine of Balaam who taught Balaac to cast a stumbling block before the children of Israel viz. By setting fair women on work to tempt them to commit both fleshly and spiritual whoredom both Adultery and Idolatry Numb 25.1 And are there not such in England and as some in Pergamos held the doctrine of the Nicolaitans which thing saith God I hate namely the doctrine of wives being common for that is said to have bin the doct of the Nicolaitans and have we none that pretend it to be their opinion as well as make it their practise so to do Was Thyatira charged with suffering the woman Jezebel â—o seduce others to fornication and idolatry Rev. â— 20 And have we no Jezebels amongst us that do â—e same thing had many in Sardis but a name to â—ive whilst they were dead and is not that the case of many in England at this day Was Laodicea charged with lukewarmness That she was neither â—â—ld nor hot Rev. 3.14 and doth not that sin exceedingly abound amongst us Did the Laodiceans think themselves spiritually rich and to have need of nothing when they were poor and miserable c. And do not many amongst us do the same thing I find but one of all the seven Churches that did escape reproof and that was Philadelphia but it is scarce to be discerned that there is any such Church amongst us that from its love of the brethren or brotherhood or whole fraternity of Christians deserves the name of Philadelphia for as iniquity aboundeth so is the love of most men waxen cold I could proceed to higher things and say we have learnt to bring serious preaching and preachers upon the stage and to bring some thing like stage-plaiers now and then into the pulpit Had not his Majesty by his most excellent Proclamation against profanness discountenanced the attempt some were going about as one would think to make Religion the mark of a Rebel and profanness the test of loyalty vilifying such persons as no good subjects who would not swear and curse and health it and drink themselves drunk c. Now we have Hectors for Atheism for Popery and what not that is there are that will undertake openly to justifie and patronize atheism popery c. Our land is full of blood violence fraud oppression May it not be said O England England as of old O Jerusalem Jerusalem c. We are disjoynted both as to spirituals and temporals like one that is newly come off from the rack we have been smitten and yet have revolted more and more Hell is broke loose upon us I scarce forbear that homely proverb we have even raked Hell and scummed the Devil All flesh amongst us hath corrupted it self we have exceeded the line of the wicked Will God build a new City for us why should he our sins are out of measure sinful Some of us are an incouragement to evil doers and a terrour to them that do well We speak evil of those that run not with us into the same excess of riot he that departeth from evil maketh himself a prey amongst some men We are full of envy and strife from whence cometh confusion and every evil work We love the worst men and things best and the best worst Some of us will neither be good our selves nor suffer others to be so as Christ said to the Scribes and Pharisees Ye shut up the kingdom of Heaven against men for ye neither go in your selves neither suffer ye them that are entering to go in Mat. 23.13 The people of England are generally in extreams at this day some are almost mad with mirth and others almost dead with melancholy Some are all of a foam with anger and others all of a froth with lightness and drollery Atheism Idolatry Profane swearing Sabbath-breaking ill carriage in and towards relations Murther Adultery Theft Fals-witness Covetousness are the ten great sins the ten predicaments as I may call them which all sins are reduced to and these our land doth wofully abound with For matter of robbery we are even a den of Thieves for filthiness a cage of unclean birds for strife a Meribah or as Meshec and the tents of Kedar for blood an Aceldama Our Mosesses many of them break both the Tables of the Law of which by office they are keepers Our Aarons too often make Golden Calves there are many Achans that trouble us sore some by stealing the babylonish garment I mean by their propensions and stealing on towards Popery witness their own suspicious expressions in publick if not more than suspicious others again by stealing the shekels of silver and the wedg of gold alluding to Josh 7.21 I mean by their deceit and oppression both of which are perfect theft We are many of us more brutish than was Balaams Asse who seeing a sword drawn against him would not go forward and as bruitish as the Prophet his rider whose madness was rebated by the Asse for that he would switch and spur on nevertheless that is we will not see the hand of God which hath
be in the hands of Papists for that experience tells us if persons so accounted though not certainly known to be such be chosen to any place or places of considerable trust it presently openeth the peoples mouths and fills them as full of fears as they can hold Power is a kind of armour and men may be armed with power as formidably as with iron weapons We read of certain beasts Dan. 7.12 They had their dominion taken away yet their lives were prolonged There is not a quiet Papist in England but I wish his life might be spared yea and his lawful way of livelihood that if a man of an estate he might enjoy it his Religion notwithstanding if a Tradesman he might be free to buy and sell and merchandize as well as other men and if he may do so to be deprived or debarred of power and arms will be but an easie suffering if it be any at all and I am sure much more for a publick good men to their private damage no reason they should be elected to power who would be an incouragement to evil doers and a terror to them that do â—ell one way for people to have dominion over their fears is for Papists in a Kingdome whose King and Laws are protestant to have no dominion over the people Yet I am really for it that setting aside power and Armes they should injoy every thing else so â—ong as they are peaceable for to strip them of their â—states and livelihoods or lawful wayes of subâ—ting meerely for their religion sake were unjust â—â—umane and the way to make them desperate Starving or almost starving of persons and famiâ—â—es is next to cutting of throats and therefore God forbid that Papists themselves should be so served let them have power to do good to themselves but none to do hurt to others then may Papists live happily and Protestants securely The manifestation of much zeal to hinder the growth of Popery it self would be one good way â—o secure the minds of men against the fear and â—read of Papists It would take off the chariot wheels of popery or make it drive on heavily if first of all Ministers and other learned men were excited and incouraged to write and preach against the most considerable and dangerous tenets of the Papists spaâ—ing their persons whilst they oppose their errors and so not contending against love though they contend earnestly for the Faith One I have heard of a person of worth and learning far above the rate of his years who was put upon this work by some in great authority and hath discharged it excellently well and brought forth an Elephant for so I call his book for the size of it in less than halfe the time that Elephants are said to go with their young There are also two other pregnant Divines no old men neither who have each of them given us an iliad in a nutshel a mass of Divinity and reason against popish doctrines within a small compass who as I am told have from persons of eminency received many thanks for the same and very good incouragement Were there many more that could come up to the first three as champions against popery and were they in all parts of England put upon it and quickned we might hope that popery would dwindle amongst us every day till at last it come to nothing Whosoever shall set himself to oppose the growth and spreading of popery in England will much promote this design by suppressing or preventing all such books in our native tongue as have lately come forth or are coming forth in favour of that Religion Those of more ancient date are so much dispersed already that there can be no recalling them and besides that men will hardly read them more than they have done whereas a new book for the novelty sake and in expectation of some new thing that hath not been said before will have many readers Popish arguments are not so weighty but that we dare let schollars peruse them and therefore I have said nothing of the suppression of those popish books which are in the latine tongue but only in the English lest comon and ignorant people should thereby be seduced Now Papists of all men ought not to quarrel with us if we deny the common people the use of their books in their mother tongue as being unsafe for them sith they withhold the book of God the holy scriptures from the Laity under pretence of their being in danger to wrest the same to their own destruction If truth can hurt men what will not errour do A heedful suppression of all Novel English popish books would be greatly to the suppression of all popular fears as with respect to Papists We have severe Laws if I mistake not against those persons who compass sea and land to make people Proselytes to the Romish religion making them thereby two-fold more the children of hell than themselves at leastwise in this respect that they perswade them to believe those gross errours which they have more wit than to believe themselves so binding heavy burthens upon others which they themselves will not touch with the least of their fingers I think the law is wont to accuse and indict them as for seducing the Kings Subjects from their Allegiance which to do is a great crime but do they not also seduce men from their Allegiance to the King of Kings These are a seed of evil doers and must be look't a ter Ants do bite the corn which they carry to their mole-hils to the end it may not sprout again so far forth I wish them bitten It is too much that they take upon them to make a God or Idol of Wafers let them not make fools or which is worse Idolaters of men Let them not by their meats or poisons rather destroy those for whom Christ died As long as Papists have liberty for themselves and their families they have little reason to complain if they have no liberty to make other families such as themselves If seducing Jesuits be narrowly watcht and punished both the fear of Papists and popery it self will be much diminished What a buzzing is there in the ears of people concerning some preachers no professed Papists neither who seem to affect the language of Ashdod and to the great amusement of people make their pulpits eccno to Rome ever and anon Who speak sometimes at such a rate as if they had a Pope in their belly or had a mind to appear as popishly affected as they durst The lashers out of popery are the men who have all along fomented the Jealousies of the people and made them fear they should be over-run with Papists as the sluggards ground is said to be with weeds If such men were taught either to preach more honestly and orthodoxly or else for ever hereafter made to hold their peace the justice done them might greatly abate the peoples fears as their hetorodoximony have inflamed them Whilst