Londons Resurrection, Discourse 2
DISCOURSE II.
Of ſuch conſiderations as may incourage heartleſs and diſſpirited Citizens to build again.
WHy ſee I ſo many people with their hands upon their loyns (like a travelling Woman) and ſo many faces turned into paleneſs? (as the Prophet expreſſeth himſelf, Jer. 20.6.) Why are the generality of men and women at this day (as is ſaid of Ephraim, Hoſ. 7.11. like a ſilly Dove without heart? Why hear I little elſe but the voice of the Turtle, viz. Mourning, and Lamentation; yea, like to that of Rachel, who refuſed to be comforted? Would you have us (ſay they) build (ſo methinks I over-hear them ſpeaking) pray what? another Babel? for alas our Languages are all confounded; England is a Kingdome, and London a City, that are divided againſt themſelves, and therefore how can they ſtand? England is a Land as it were of all Iſhmaels, every mans hand is lifted up againſt his Brother, and his Brothers againſt him: How like is England at this day to a great Army all in mutiny, or to a routed Army, all whoſe Ranks are broken, and themſelves flying, ſome one way, ſome another, every man ſhifting for himſelf; or like a great Fleet riding in a Storm, ſome of which are driven upon the Sands, others ſplit upon Rocks, and the major part fall foul one upon another: Would you have us as ſecure as the Sodomites were in the daies of Lot, who planted and builded, till ſuch time as fire came down from heaven and deſtroyed them all, Luk. 17.29. Would you have us build to be burnt again? are we not yet to expect the fatal influence and effects of a third prodigious Comet, as Aſtronomers do tell us? and if the Product or ſignification of that ſhall be ſuch as was of the two former, woe be to us.
Wherewithall ſhall we build? England is become as poor as Job, a dunghill ſerved his turn; as thoſe words imply, Job 2.8. He ſat down amongſt the aſhes: and why may it not ſerve ours? Thoſe Primitive Chriſtians, of whom the world was not worthy, wandred in Deſarts and Mountains, and in Dens and Caves of the earth, Heb. 11.38. And are we better then they? The fire hath made a multitude of caves, let us go down into them, and dwell there; let us hide our ſelves in thoſe clefts of rocks (as it were) till the indignation be overpaſt? Is it time for us to dwell in cieled houſes, whileſt the Houſe of God lieth waſt? (for ſo to our thinking it doth at this day) or ſhall we build houſes, and ſoon after be made to dwell in priſons, either for debt, or it may be for Conſcience ſake? Is it for us to build, when God ſeemeth to be pulling down, and plucking up, and making an utter end? England hath not only grey hairs upon it here and there, but (as ſome Searchers judge them) Plague tokens, ſo that there is no hope (or next to none) of its recovery: And is this a time to build in, when we neither expect Religion nor Trade to our content, nor any long continuance of Peace either at home or abroad? Would you have us trim up our Cabins, whilſt we ſuſpect the whole Ship will be loſt? who hath not heard ſuch language as this with his own ears?
But will it admit of no reply or confutation? doubtleſs it may. It was the dark ſide of the Pillar that was turned to us, on which ſide it was a meer Cloud, but the other ſide is bright, and as it were a Pillar of Fire. The ſame Inſtrument or Subject otherwiſe played upon, may afford us as pleaſant Muſick, as that we heard was doleful.
Firſt, who art thou that limiteſt the holy One of Iſrael? Who hath known the mind of the Lord? or who hath been his Councellor? Rom. 11.34. and Iſa. 40.14. Have you forgotten what God ſaith, Iſa. 55.8. My thoughts are not your thoughts, neither are my wayes your wayes; for as the heavens are higher then the earth, ſo are my wayes higher then your wayes, and my thoughts then your thoughts. That ſaying Jer. 29.11. ſhould be conſidered, I know the thoughts that I think towards you, ſaith the Lord, (implying, they did not know the thoughts of God toward them, till he had thus revealed them) thoughts of peace, and not of evil. It is incident to us to think of the Mountain of our adverſity, as well as of the other of our proſperity, that it will never be removed: But we are often miſtaken, ſo was Aſaph when he did thus expoſtulate, Pſa. 77.7. Hath the Lord forgotten to be gracious? hath be in anger ſhut up his tender mercy? will the Lord caſt off for ever? will he be favourable no more? is his mercy clean gone for ever? and adds, v. 10. I ſaid this is my infirmity, v. 14. Thou art the God that doeſt wonders: And v. 19. Thy way is in the Sea, and thy footſteps are not known: Hear the moans of Sion, and the anſwer given by God thereunto, Iſa. 49.14. But Sion, ſaith, the Lord, hath forſaken me, my Lord hath forgotten me. Can a woman forget her ſucking child, that ſhe ſhould not have compaſſion on the Son of her …omb? Yea, they may forget, yet will not I forget thee. Behold, I have graven thee upon the palms of my hands, thy walls are continually before me, ver. 15, 16. Little did the Iſraelites think, when their task of brick was doubled, that deliverance was at hand (which ſenſe became a Proverb, Cum duplicantur lateres venit Moſes: but ſo it was: but the Text ſaith, The children of Iſrael hearkened not to Moſes (viz. prophecying of deliverance) for anguiſh of ſpirit, and for cruel bondage, Exod. 6.9. Little did Abraham think, that Iſaac ſhould be ſpared, though he came ſo near unto being ſacrificed, as that he was laid upon the Altar, whence ſprung that conſolatory ſaying, Jehovah-jireh, Gen. 22.14. In the Mount of the Lord it ſhall be ſeen.
I ſhall not extenuate the badneſs of our preſent circumſtances, it is too too evident, that we look like a Land meeted out for deſtruction; the face of things at this day is as it were facies Hippocratica, (as Phyſitians call it) that is, we look like death. Never was poor Nation more convulſt, and pulled this way and that way backwards and forwards, and other while made (or endeavoured to be made) more ſtiff and inflexible by a painful Tetanus, as they call that kind of Convulſion that braceth the body ſo ſtraight, it can ſtir no way: It muſt be confeſſed, theſe are ill Symptoms, but no grounds of deſpair; poſſibly it is now a critical time with England, and the Criſes of diſeaſes are often attended with horrid Symptoms, even when Nature gets the upper hand at laſt. Are we now in any more danger to be deſtroyed by our diviſions, then we were in 65. to be devoured by Plague? but thence hath God delivered us: He that hath ſaid unto the Sword of War with other Nations, Put up thyſelf into thy Scabbard, reſt and be ſtill, can ſay the ſame to the Sword of home diviſions (which are a kind of inteſtine war.)
Surely England hath been in a worſe condition then now it is, and yet ſaved from thence.
Firſt, in the Marian daies, when the weapons of warfare againſt the true Religion were no other then Fire and Faggot, when the Scarlet Whore made her ſelf drunk with the blood of Saints and Martyrs; were not thoſe daies ſh…rtned for the Elects ſake, Matth. 13.20. Afterwards in 88. when the Spaniſh Fleet, called the Invincible Armado, came againſt England, in how deſperate a caſe did it ſeem to be, but how ſoon did that black Cloud blow over? Then ſucceeded the helliſh Powder Plot in the next Kings Reign, which had it taken effect, had rooted the Proteſtant Intereſt out of England, as in the twinkling of an eye, or whilſt a ſmall Paper could be burned, but that alſo came to nothing, that ſnare was broken, and this poor Land delivered. Who doubts whether Popiſh Archers have not ſhot at us many times ſince then, and yet our Bow abideth in ſtrength thorough the mighty God of Jacob. O England! ſo often ſaved by the Lord, why ſhouldſt thou deſpair of any more deliverances?
Is it becauſe thy ſins are ſo many and great? call to mind what God ſaith, Ezek. 36.33. In the day that I ſhall have cleanſed you from all your iniquities, I will cauſe you to dwell in the Cities, and the waſts ſhall be builded; v. 35. And they ſhall ſay, This Land that was deſolate, is become like the Garden of Eden, and the deſolate and ruined Cities are become fenced and inhabited. Look back to v. 32. Not for your ſakes do I this, ſaith the Lord God, be aſhamed and confounded for your own wayes, O houſe of Iſrael. See alſo v. 22, 23, 29, 36, 38. of the ſame Chapter.
Or is it becauſe the Lord ſeemeth for a time to have forſaken thee, having given thee up to flames, that thou, O London, deſpaireſt of ever ſeeing good daies again? I ſee not why thou ſhouldſt caſt away the Anchor of thy hope for all that: what if thou ſhouldſt caſt it upon that Text, (and others of like import, Pſa. 60.9, 10. Who will bring me into the ſtrong City? wilt not thou O God which hadſt caſt us off? And Lam. 3.31. For the Lord will not caſt off for ever, but though he cauſe grief, yet will he have compaſſion according to the multitude of his mercies. Who ſeeth not the inference plain from ſuch Texts as thoſe, that God may caſt off a people for a time, and yet not caſt them off for ever?
Is it from a fear of being burnt again, that you have no heart to build? that fear in all likelihood ariſeth from a miſtruſt you have, that the former burning came to paſs by Treachery: if ſo, be of good chear, God will diſcover it in due time, it cannot be alwayes hid; and when that ſecret (if it be yet a ſecret) ſhall be brought to light, when the true Incendiaries ſhall once be known, London is like to be more ſecured from fire then ever it was, and that fire which conſumed the old City, will be as a wall of fire (that is a defence) about the new.
If the great diviſions, diſcontents, and heart-burnings that are now in England, be alledged (as they have been) as a main diſcouragement of the rebuilding of London, I would take leave to ſay, I hope one day to ſee an end of thoſe things. Surely there will come a time when paſſion and fury will hold their peace, and give way to reaſon and conſcience to interpoſe; and when ever that time ſhall come, ſuch Rules and Principles as I would now ſuggeſt will be hearkened to, and cannot but offer themſelves (being ſo obvious as they are,) and whenſoever they ſhall take place, we may expect to ſee England a quiet habitation, and all good people therein of one heart, though not of one mind.
The firſt principle which I would hope will be received in time is this, That every man pretending conſcience conſtraining him to what he doth, or reſtraining him from what he refuſeth to do, if generally truſted and thought worthy to be believed in other caſes, ought to be truſted and believed in that alſo, and not to be changed with pride, prejudice, intereſt, faction, as the true reaſons of thoſe actions for which he pretendeth conſcience, yea it may be expoſeth himſelf to conſiderable ſufferings, as for conſcience ſake, or under that notion. To put no truſt at all in men of good and commendable lives, were to decry the validity of all Humane Teſtimony, and to raze the foundations of all Humane Society: Now if we cannot truſt men in this caſe, why ſhould we truſt them in other things? and if we can truſt them in other things, why not in this?
Secondly, That all ſuch perſons, who in the judgment, and by the principles of Chriſtian charity, ought to be deemed and taken as acting from conſcience, and from a fear of offending God in doing otherwiſe, ſhould at no hand be treated with ſuch ſeverity and rigor, as they juſtly might, if we could be certain, or rationally preſume, that what they did were from ſuch baſe principles, or ſiniſter ends, as pride, contumacy, intereſt, or the like: Who ever had the heart or the face to deal rigorouſly with any man pretending conſcience for what he did, or refuſed to do, eſpecially about indifferent things, unleſs he did think (or at leaſtwiſe make as if he thought) that conſcience was but meerly pretended in the caſe? But if conſcience be really intereſſed and ingaged, (as in the circumſtances before put we ſhould take it to be) the Apoſtles tenderneſs towards thoſe that had a zeal for God, though not according to knowledge, will tell us how we ought to carry towards them, viz. not only with calmneſs, but kindneſs, Rom. 10.1.
Thirdly, That perſons agreeing, and conſenting with us in the main points of Religion, in the ſum and ſubſtance of Chriſtianity, ought not to be puniſhed for their unavoidable diſſent from us in leſſer matters at ſo great a rate, much leſs at a greater, then thoſe that vary from us in Fundamentals, and go about to ſubvert the faith; if ſuch be not temporally undone, and deprived of all wayes of ſubſiſting for their perſwaſion, much leſs ought theſe ſo to be.
Fourthly, That they who believe, or profeſs to believe ſo much truth as to Salvation is neceſſary to be believed, and who in their general courſe practiſe accordingly, who are alſo peaceably diſpoſed, and will give (or have given) the higheſt aſſurances that men can give, that ſo far as in them lieth, they will preſerve the peace of Church and State; I ſay, that ſuch men ſhould be accounted worthy to live, and have wherewithall ſo to do, (they and their families) and if able for publick imployment, ſhould be intruſted therewithall, ſpecially at ſuch a time as the Church, or State, or both, have apparent need of their ſervice, and for want thereof are forced to imploy many worſe, and leſs uſeful in their room.
Fifthly, That men ſhould make no more diviſions in Church or State then are of abſolute neceſſity, and cannot be avoided, (and leaſt of all, ſuch as tend to the ruine of others, though to the raiſing of themſelves) conſidering what the Apoſtle ſaith, Rom. 16.17, 18. Mark them which cauſe diviſions and offences, for they that are ſuch ſerve not our Lord Jeſus Chriſt, but their own belly. Doubtleſs the way to the Church, and to the Communion thereof, ſhould be made plain and acceſſible, as God appointed of old thoſe wayes ſhould be which led to the ſeveral Sanctuaries, or Cities of refuge; to be ſure no needleſs ſtumbling blocks, or unneceſſary hindrances, ſhould be laid in that way; neither ought any member (principal member eſpecially) to be cut off from the Church without urgent, and inforcing cauſe, any more then an arm, or leg, or eye, to be ſevered from a natural body, if it and the body can poſſibly be preſerved together.
Sixthly, that no man ſhould be tempted to ſeparation, or diviſion, by ſuffering ſuch things as may ſeem (if not more then ſeem) to plead for ſuch a practiſe, as namely, by allowing and intruſting ignorant, inſufficient, and ſcandalous Miniſters: Diviſions, or rather Dividors, will be quite out of countenance when they have no plauſible thing to plead for themſelves, but if they can ſay the Blind are ſet to guide them, and they to feed them who for bread gave them a ſtone, and for fiſh a Scorpion: who have neither the Urim in their doctrine, nor Thummim in their lives, ſo long will they divorce themſelves and reſt perſwaded, that in ſo doing they do God and their own Souls good ſervice. This notion is ſo obvious, as may make us hope it will not alwayes be overlookt, if not ſpeedily taken into ſerious conſideration.
Seventhly, That the paying tithe of Mint, Anniſs and Cummin, and mean time omitting the weightier matters of the Law, Judgment, Mercy and Faith, (for which Chriſt denounceth a wo to the Phariſees, Mat. 23.23. that is) a rigorous inſiſting upon leſſer things whilſt thoſe of higher importance are ſlightly paſt over which is no other then a ſtraining at Gnats and ſwallowing of Camels; is a practiſe that will make any Church obnoxious, not only to the all diſcovering eye of God, but to the obſerving eye of men, ſuch eſpecially as have little affection for them. If they can ſay we do place the kingdom of God in meats and drink (in which it conſiſteth not) rather then in righteouſneſs (wherein it doth conſiſt) they think they have enough againſt us to juſtifie their ſeparation, that we make nothing of their Souls, feed them with meer husks, and chaffe and have zeal for nothing, but unſcriptural rites and traditions.
Eighthly, A little time time cannot but diſcover that to prefer men according to the largneſs, and hardineſs of their conſciences, rather then the tenderneſs thereof; is no good rule to proceed upon. It was the commendation of Joſiah that his heart was tender, and of Nehemiah that he did not do as others becauſe of the fear of the Lord. The worſt of men have the wideſt conſciences, and ſuch a faculty at ſwallowing that nothing can choake them: like ſome bewitched perſons I have read of, they can ſwallow needles, and bodkins and knives, and when they ſee their time caſt them up again in the faces of their owners.
Ninthly, It cannot be long hid from the eyes of men, who now do leaſt ſee it, that to lay more load upon the conſciences of men (even ſuch as are thought beſt able, to bear it) then they needs muſt, to cauſe them Iſſachar like to couch down betwixt ſeveral burthens, to ſcrue up the ſtrings of mens conſciences till they are ready to crack again, to increaſe their task (as Pharaoh did by the Iſraelites as if they feared conſcience would otherwiſe be idle) in a word to gorge the conſciences of men till they are ready to ſpue up all again is no good policy. Conſciences that are overſtretched (like cloth that is ſo) will be apt to ſhrink again, and Oſtriches (which they ſay can digeſt Iron) have anill report as creatures more then brutiſh both for folly and unnaturalneſs, Job. 39.14, 18. I ſay it cannot long be hid, that that is no good policy; and therefore if any ſuch thing hath been a cauſe of diviſion, when a few ſucceeding dayes have been by thoſe that preceded them, made wiſer then their predeceſſors (as they ſay, Dies diem docet) it is like that occaſion of ſtrife and debate will be out of doors.
Tenthly, It is like the world, ere it be much elder, will be ſufficiently inſtructed that it is no point of prudence to tempt men (even under hatches I mean) to immoderation and fiercneſs, by making it their true and only intereſt, under their preſent circumſtances, to be fire, and tow, not to yield a hairs breadth. They that will have all, or nothing, all that ever they did require, or nothing that ever they will accept from thoſe that are invincibly witheld by their conſciences from doing all that is required, muſt exſpect juſt nothing at all. For what will men ſay, if we cannot do all that is impoſed upon us, we had as good do juſt nothing. They on whom our dependance is under God (as too many there are that cannot be without dependances noun adjectives like) if we concede any thing, will ſay we are luke-warm, and ſpue us out of their mouths: and as for thoſe that are in power for the execution of thoſe laws, they will not abate us an ace of what they demand had we a hundred fold ſo much of gifts and graces, as either we or they or any man alive hath. What if the law hath left it in their breaſts to diſpenſe with the rigor of it as they ſee cauſe (as by ſuſpending their certificats, &c.) if it be their pleaſure generally not to do it? thence indigent men (and alaſs how many good men are ſuch) will be apt to infer ſince no greater earnings can be made of moderation, than of eagerneſs on one hand, and much greater of eagerneſs, and inflexibleneſs, then of moderation on the other hand, ſince they cannot yeild to every thing, they will yield to nothing, and make an intereſt (for ſome intereſt they muſt make for themſelves and theirs, or ſtarve) I ſay make an intereſt where they can. Thus men become jealous that they muſt either ruin, or be ruined, and thoſe wounds which by mutual condeſcention might have been healed, by utmoſt oppoſition on both ſides do as it were feſter, and become incurable. Thus the rough anſwer of Rehoboam hearkning to his young Counſellors ſet the people all into a flame, who had he taken the advice of his grave Senators, would have found their words true who ſaid 1 King. 12.7. If thou wilt be a ſervant to this people this day and will ſpeak good words to them then they will be thy ſervants for ever. As this moſt certain principle that lenity, and condeſcention will do more good then fierceneſs, and exaſperation ſhall by experience be made more evident. I doubt not but our diviſions and diſcontents will heal up by degrees, and the warm ſun will make us throw off that particollored coat, which the boiſtrous wind made us to gird more cloſe about us.
Eleventhly, Another principle tending to allay our diſcontents is as obvious as any of the reſt (and therefore it is like will be taken notice of ere it be long) viz. That ſomething in point of prudence, muſt and ought to be indulged, to the temper, and complexion of a nation, and to thoſe opinions and ſentiments which people have long been poſſeſſed with, ſo that they are become as it were a ſecond nature to them: Principles long riveted in the minds of men, cannot eaſily be extirpated. Theſe arbitrary rites and uſages, which amongſt ſome ſorts of people might make Religion more venerable, with others again that have ſuckt in an invincible diſlike of them, might make it very vile and contemptible.
Twelfthly, To ſecure a Nation all that may be againſt fears and jealouſies, and to beget in them all poſſible confidence, that nothing is intended, but what is and ſhall be for their good; that I ſay will lay an Axe to the root of diſcontent, as much as any thing that can be done; and that it will do ſo, is ſo well known, that it is ſcarce to be imagined, that the wiſdome of Governors will not prompt to it firſt or laſt.
Laſtly, That they who are of one and the ſame Religion for ſubſtance, holding the ſame Foundation of Doctrinals, both as to Faith and manners, ſhould not be ſuffered to vilifie and reproach each others different Mode and Dreſs in Religion, and to render one another ridiculous and contemptible, or to repreſent one another, as if the Religion of each were vaine, a meer mocking of God, Hab. 3. As the cutting off a dogs neck, offering of Swines blood, or bleſſing of an Idol. I ſay, men and women who hold the ſame Fundamentals in Religion, ſhould not be ſuffered to ſcoff and deride one another, as Elijah did the Prieſts of Baal, (they being Idolaters, but he a Worſhipper of the true God) for hine illae lachrymae. This is one as great cauſe of our heart-diviſions, and heart-burnings, as any I know, that we pour out contempt and ſcorn upon the Religion of each other; (though in the main it be the ſame with our own) and that I muſt tell you is a moſt provoking thing, for he that toucheth a mans Religion, toucheth the apple of his eye, and cauſeth him to cry out as Micah did, Judg. 18.24. Ye have taken away my Gods, and what have I more? and what is this that ye ſay to me, what aileth thee? Religion is the great Bond of Love, and men are apt to think they are not bound to love one another, when they have learnt to deny and nullifie one anothers Religion. Religion is alſo the Bond of Charity, in point of judging; now when that Bond is once to appearance diſſolved, by a conceit entertained, as if each others Religion were vain, then will there be no end of cenſuring and of exaſperating one another thereby. How ordinary is it for men to ſay of a foot, becauſe it is not the hand, or of an ear, becauſe it is not the eye, that therefore it is not of the body; but is it therefore not of the body? as the Apoſtle ſpeaketh, 1 Cor. 12.15. To deny an Epiſcopal man to be a Member of Chriſt his Myſtical Body, becauſe he is not a Presbyterian, and a Presbyterian to be ſuch, becauſe he is not an Independent, and an Independent to have any truth of Religion, becauſe he is neither of the two former; when every one of the three is of a good and holy life, and ſound in the main, is a point of high injuſtice and uncharitableneſs. He whom thou cenſureſt, though his different mode and way in Religion may not be ſo good as thine, may have more acceptance with God then thy ſelf, if more ſincere and zealous, and true to thoſe main principles in which you both agree, then thou thy ſelf art: Rom. 2.27. Shall not uncircumciſion by nature if it fulfill the Law, judge thee, who by the Letter and Circumciſion doſt tranſgreſs the Law? But nothing more ordinary in this Age, then for men to 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 Ʋnguentum 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 Ezek. 37.5. Thus ſaith the Lord God unto thoſe bones behold I will cauſe breath to enter into you, and ye ſhall live. And I will lay ſinews upon you, and will bring up fleſh upon you and cover you with skin, and ye ſhall know that I am the Lord.