The Burning of London, Part 3 · Meditation 27 – Meditation 31
MEDITATION XXVII. Upon the Inducements unto re-building of London, and ſome wayes of promoting it.
THat London ſhould be re-built, is ſo much the concern of England, both in point of Honour and of Trade, as hardly any thing can be more. Whilſt that lieth in the duſt, our Glory lieth with it. Our Enemies rejoice to ſee it where it is: but ſhould we let it lie there long, Oh! how would they ſcorn us for it, and conclude, it were becauſe we had not wherewithall to build it up again. They know, as well as we, that there is no part of England ſituate ſo commodiouſly for Trade as London is; which name is ſaid to ſignifie in the Language of the Britains (it's firſt Inhabitants) Shipton, or a Town of Ships; in regard, that the famous River which runs by the ſide of it, is able to entertain the greateſt Ships that can ride upon the Sea, which thing hath made it ſo famous a Mart; thoſe Ships bringing in all the rich commodities the world can afford. Hence London for ſo many Ages paſt, hath held it's Primacy over all other parts of England, and none hath been thought fit to ſucceed it in that dignity, though the ſhifting of Trade from one City to another, and an alternate Superlativeneſs hath been frequent in other parts of the world, where one place hath been as commodious as another. But London never had rival that did, or could pretend it's ſelf as fit to make the great Emporium and Metropolis of England as was it's ſelf. The River of Thames made it ſo at firſt; and that, under God, will and muſt make it ſo again. It periſhed by fire, and muſt be ſaved by water; for, that, if any thing, will make it once again what it was before, as Job ſaith of a Tree, onelyonly the Root whereof is left in the ground, that thorough the ſcent of water, it will ſprout again. How venerable is London, were it but for its Antiquity, of which Ammianus Marcellinus reports, that it was called an ancient City in his time, which was above twelve hundreds years ago; and Cornelius Tacitus ſeems to do the like, three hundred years before him, telling us, that, for multitudes of Merchants and Commerce, London was very renowned, fifteen hundred years ago: nor can we ſuppoſe it to have preſently arrived at that perfection. Who would not aſſiſt the building of another City in that place, hoping it may continue as many Ages as the other did, and longer too, if God be pleaſed to prevent the like diſaſter. I confeſs, I love not to hear men boaſt at ſuch a time as this what they will do, or what ſhall be done, as to the building of London more glorious than ever. The Inhabitants of Samaria are blamed for ſaying, The Bricks are fallen down, but we will build with hewen Stones; the Sycamores are cut down, but we will change them into Cedars. We are but putting on our harneſs, as to re-building; let us not boaſt, as if we were putting of it off: This is not a time in which to ſay much, though it becomes us to do all we can. If we may ſee but ſuch another City it will be a great mercy, but one more glorious than that we may ſcarce expect till we ſee it. Alas! how many difficulties is that work clogg'd with? How ſcarce and dear are all materials? How poor are many that deſire to build? How hard, and almoſt impoſſible will it be, to ſatisfie the Intereſt of all proprietors? Amongſt all the Models that are preſented for that purpoſe, How hard will it be to know how to pitch upon that which may be moſt convenient? If we build every where, as before, it will be incommodious for Paſſage, dangerous for Fire; if by a new Platform, it is hard not to be injuxious to multitudes of People, whoſe Houſes ſtood inconveniently, as to the Publick: Lord, Give our Senators double and treble wiſdom, that they may be ſatisfactory-Repairers of ſo great breaches.
But, How ſhall Moneys be Levied for the re-building of London, where the Eſtates of perſons concerned do fall ſhort? Two Expedients for that I have propounded already; One was, by the Mercy and Charity of thoſe perſons who have loſt little or nothing by the fire; and, who have ſomething they could well ſpare: The other is, By the Juſtice and due Repentance of all thoſe perſons, Carters, Landlords, and others, who have raiſed uncoſcionable gains to themſelves, by means of the late Fire; whoſe duty it is, to reſtore, not only the principal of what they have unlawfully gotten by the fire, but ſome certain over-plus, as was provided under the Law, in caſes of Reſtitution: When that is done, I wiſh there were a certain Pole-fine, or Mulct, ſet upon the head of every common ſin, not made capital; which additional-Pole, levied upon all perſons that are able, when once convicted of Drunkenneſs, Swearing, Couſenage, Curſing, yea Lying its ſelf, might be for, and towards the re-building of London: I ſpeak of an Additional pecuniary Puniſhment for thoſe Crimes, both for that the former and preſent Mulcts have not been ſufficient to reſtrain Men; as alſo, for that great ſumms are ſtill in arrear to Juſtice; becauſe thoſe kind of Penalties have been but ſeldom inflicted, poſſibly not one time in a hundred that they ought to have been. To do this, were not to build London upon the ſins of the People, (as ſome will object;) but upon the puniſhment of Sin, and due execution of Juſtice, which would be a glorious foundation. If but one ſhilling extraordinary were levied upon men toties quoties; that is, ſo often as they are, or might be, convicted for any of the fore-mentioned ſins: How noble a City might thoſe Fines build, if men ſhould continue ſo bad as now they are? Whilſt ſome particular perſons, (and thoſe able enough to pay for it) ſtick not to ſwear hundreds of Oaths in one day, beſides all the Execrations and Lies they become guilty of in one day. But, if men had rather reform themſelves, than by their Crimes help to re-build the City, the former ſhall be as welcom as the latter; and, the latter may, in one ſenſe, be promoted by the former. But, if that way of raiſing Money be ſo happily prevented, poſſibly ſo ſoon as God ſhall pleaſe to turn our Swords into Plow-ſhares, and our Spears into Pruning-hooks: The Wiſdom of our Governors may think fit to make ſome coercive-levy, for once, towards the relieving of friends, as they have formerly done; for, and towards the humbling of Forraign-Enemies: and, as the Ruin of London is a National-Calamity, ſo, Who knows whether our Rulers may not pleaſe to make the re-building of it ſomewhat of a National-Charge? as it would certainly be an honour, and an advantage to the whole Nation: But, remembring what is ſaid, Pſ. 127.1. Except the Lord build the houſe, (and ſo the City,) they labour in vain that build it; I cannot but further conſider what words we ſhould take unto our ſelves, wherewith to plead with God, that London, (if it ſo ſeem good to him,) may be built again: And, May we not plead thus? O Lord, How many hundred Families are there, whoſe livelihoods ſeem to depend upon the re-building of that City? What hard ſhift do they make in the mean-time, dwelling many of them like the Iſraelites, in Tents or Bothes? Were not many of theſe good and merciful men? And, Haſt thou not ſaid, That with the Merciful thou wilt ſhow thy ſelf Merciful? How many are there, whoſe bowels yearn, and whoſe hearts bleed over the deſolations of London? Shall Men pity them, and will not God much more, who is of infinite compaſſions? What ſtrong affections have theſe poor hearts for the place where that City ſometimes ſtood? How do they cleave, as it were, to the Ruins of it? How loth are they to remove at any diſtance from it, as if they could ſettle to no buſineſs any where elſe, no more than Iriſh-Kine, which, as they ſay, cannot give down their Milk, unleſs their Calves, or ſomething in their likeneſs ſtand by their ſides: How do their Enemies, yea, and thine alſo, inſult and triumph, whilſt poor London lieth in aſhes; ſaying, Aha, Aha, ſo would we have it? Shall London be alwayes a Ruinous Heap, whilſt Rome, and Paris, continue flouriſhing Cities? Haſt thou not a greater Controverſie with them than with it? Doſt thou ſuffer them to ſtand? (not that we beg the deſtruction of any place,) Wilt not thou permit London to riſe again? Shall England never be like its ſelf again? or, How can it be ſo, if London be no more? Was ever the REſtauration of a City more prayed for, and ſhall all thoſe Prayers fall to the ground? Lord, What joy will there be, when the re-building of London ſhall be once finiſhed? How will the top-Stone be laid with Acclamations of Grace, Grace, Pſal. 71.20. Thou, who haſt ſhowed that place and People great and ſore troubles, vouchſafe to quicken them again, and bring them up again from the depths of the Earth: Increaſe their greatneſs, and comfort them on every ſide.
MEDITATION XXVIII. Upon the Wines and Oils that ſwam in the Streets, and did augment the Flames.
I Have heard, that upon ſome great Solemnities, the Conduits have been made to run with Claret: But, ſo much precious Wine and Oyl, as ran down the Kennels upon this ſad occaſion, was … known to do ſo before: Then was London a burning Lamp, flaming with its own Oyl; But, worſe than the waſting of thoſe Wines and Oyls themſelves was their unhappy mixing with that water; which ſome, not well conſidering, made uſe of, to throw upon the flames; and, thereby in ſtead of extinguiſhing, did increaſe them.
Oh the hurtfulneſs even of coſtly Mixtures in ſome caſes, Water alone had done well; but, Wine and Oyl added to it did a world of miſchief: So in Baptiſm, Water alone doth as well as can be, (ſuiting the Inſtitution;) but, to add Cream, and Spittle, is both ſinful, ſlovenly, and ridiculous: But, O naſty beaſts! Why do you uſe Spittle above all the reſt? VVould you imitate that Miracle whereby the eyes of the blind-man were opened with Spittle for one thing? Why then do you not uſe Clay too? But, you are better at making Seers-blind, than blind-Folks ſee: Or, is it from the great commendation which you have heard of Faſting-Spittle, (in many other caſes,) that you uſe Spittle in this? Away with your unwarranted-mixtures, (beaſtly ones eſpecially,) you make me digreſs from a ſerious Subject, to anſwer Fools according to their folly; But, I'le return again.
Oh, How did all things at that time conſpire to make poor London miſerable? Not only did the Streets and Kennels drink freely of their beſt Wines and Oyls, but alſo made the Fire to pledge them, till it became outragious, like a man-in-drink. Drunkards may read their ſin in their puniſhment: God hath inflamed their City with Wine, wherewith they had wont to inflame themſelves: God threatned the Jews, Hoſ. 2. That he would take from them his Wine, and his Oyl, which they had prepared for Baal; and, Why not yours, which you had prepared for Bacchus? What an Argument is it of your unworthineſs, that God ſhould give theſe good creatures to the Flames, rather than to your Selves?
MEDITATION XXIX. Upon the water running down hill ſo faſt that they could not ſtop it for their uſe.
DId not the water make more haſte than good ſpeed; when it ran down-hill with ſuch a force that they could hardly make any dams to ſave it? Ariſtotle's deſcription of Water, is but ſlight who deſcribes it by this, that it can hardly be contained within it's own bounds, vix continetur in ſuis terminis, facile in alienis, but this ſad occaſion may make us think of it; for it was found very difficult to ſtop it in it's career: yet I think the main reaſon was it's running down ſo great and ſteep precipices, rather then it's natural extravagancy, and aptneſs to tranſgreſs it's bounds. But let the cauſe be what it will, that which I would obſerve is, that by overdoing, it undid; it came not at all or not conſiderably to their help and aid becauſe it came too faſt. So, blood and ſpirits flowing too faſt to any part of the body that is miſ-affected (as to the ſide in a pleuriſie) give no relief but do hurt. How good were it, if men knew when and where to ſtop? He was a wiſe man (though he called himſelf a ſimple Cobler) who adviſed that men would unload on this ſide Munſter, and take heed of overthrowing Charles his Wain: Nor was he a fool that obſerved, that ſome men make ſo much haſte out of Babylon that they run beyond Jeruſalem. There is no good Muſick to be made, unleſs men will keep their due Stops.
MEDITATION XXX. Upon mens being unwilling there ſhould be no fire, though fire hath done ſo much hurt.
AFter all the miſchief that fire hath done in the world, firſt & laſt, none would be content there ſhould be no ſuch thing as fire. Though ſometimes we are the worſe for it, yet it would be worſe for us to be always without it. The uſe of things that are greatly uſeful ought not to be taken away, becauſe they have been abuſed, or may be ſo. For by that reaſon the Scripture might be withheld from the common people, or denied them in their mother-tongue, becauſe ſome paſſages in the Epiſtles of Paul, have been wreſted by ignorant people to their own deſtruction. And by the ſame reaſon there ſhould be no Univerſities, becauſe ſome, with the learning they have there received, have contended not for, but againſt the truth: yea, no Preaching, becauſe ſome have done more hurt then good in their Pulpits; Yea, upon that account, men might declame againſt Chriſt himſelf; For that Chriſt hath been, and will be to ſome a ſtumbling-ſtone, and a Rock of offence, and ſaith of himſelf, that, in one ſenſe He came not to ſend peace upon the earth, but a ſword.
They that would baniſh all good things out of the world have ever argued from this very Topick that ſuch and ſuch things have at one time or other done hurt, and may do ſo again; ſo hath fire when they reſolve to abandon it, and never uſe it more: then, and not till then, ſhall I believe they are true to their principles. When the uſe of things is greater than the abuſe, but eſpecially when, and where the abuſe of good things may be effectually provided againſt, to ſuppreſs the uſe of them, is a thing that can never be anſwered.
MEDITATION XXXI. Upon the uſefulneſs of fire in it's proper place, and the danger of it elſewhere.
FIre on a ſafe Hearth, or in a good Furnace, or Oven, how uſeful is it? What almoſt can be done without it? Yet what more pernicious than the ſame fire, if it chance to burn where it ſhould not. Some have expreſſed it thus, that Fire is a good Servant but a bad Maſter. Solomon ſaith, Light is good, and it is pleaſant to behold the Sun. The ſame is true of Fire, eſpecially in the Winter time which we uſe to commend by the name of a fine Sunny-bank. But if it happen to get into a reek of hay, or into a ſtack, or field of Corn, or into the Timber of a houſe: Oh! What work doth it oft-times make? Men have their proper places aſſigned them by God, as well as Fire. In caſe they be of nimble active and fiery Spirits, let them but keep within their bounds, and they will do no hurt. Yea, the livelineſs of their ſpirits may inable them to do the more good. But if ſervants once come to ride on Horſe-back, and make their Maſters go on foot; if inferiours will become the head, and make their Superiours the tail; if young Phaetons will get into the Chariot of the Sun, nothing but miſchief and confuſion can inſue. How good is the Apoſtle's advice Every man whereunto he is called, therein let him abide with God.