Londons Resurrection, Discourse 23 – Discourse 24
DISCOURSE XXIII.
That one good way to promote our City, would be to oblige our Governors (all we can) to put to their helping hand.
I Would not have Rulers be ſinfully diſobliged upon any terms. We ought not to provoke them that are in authority over us (unleſs conſcience provoke us to do, what will accidentally, but not intentionally provoke them) that not only for wrath but for conſcience ſake. Rulers are parents (patres patriae) and if children muſt not be provoked to wrath by their parents, much leſs ought parents to be ſo ſerved by their children.
Away with thoſe Chams, who are all for uncovering their fathers nakedneſs, and thoſe ſcurrilous Pamphlets which deſign nothing elſe; tell not thoſe things in Gath, publiſh them not in the ſtreets of Aſhkelon, though (with Cham) you had ſeen them, which you never did: Take the garment of love and dutifulneſs, lay it upon your ſhoulders, and though you go backward, and the face of your practice cannot be towards them, (or anſwer to theirs, as doth face to face in a glaſs) yet cover their nakedneſs, in a ſenſe alluding to what you read of Shem and Japhet, Gen. 9.23. To reſtore thoſe that are overtaken in a fault (one or more) with a ſpirit of meekneſs, is a very obliging thing, eſpecially when Inferiours ſhall do this to Superiours, for this is for children to have the heart of a Father, which is more than for Parents to have a heart like themſelves; for it is harder for love to aſcend, than to deſcend. Mourn for their ſins in ſecret, but proclaim them not, much leſs aggravate them: It may be they will cover your offences more eaſily, (which are ſuch to them) if you will cover theirs; and will do more for you, if you will ſpeak leſs againſt them; that good rule, ſpeak evil of no man, will juſtifie your ſilence, as to ſuch matters.
There are greater obligations that may and ought to be laid upon thoſe that govern us, than is our forbearance to ſpeak evil of them, or to upbraid them with whatſoever men think they are upbraidable: for over and above that, it behoveth us in the firſt place to take thankful notice, and make an open acknowledgment of all the good that either we ſee in them, or receive from them. God who is infinitely our Superiour, doth ſo by us; for ſpeaking of Abijah, he ſaith, That in him only there was found ſome good thing towards the Lord in the houſe of Jeroboam. If God do this to his inferiours, ought not we to do the like to our Superiours? this being a point of honour, and of reſpect, which to ſuperiours from inferiours is much more due, than to inſeriours from ſuperiours: Many would do more good than they do, if the good they have done were more generally owned and incouraged.
Admit we ſhould put the beſt conſtruction the nature of the thing could bear, upon thoſe actions of Rulers which ſeem liable to more conſtructions than one, would not that our candour oblige them? We hold our ſelves ingaged to thoſe, that will make the beſt that can be made of what we ſay and do: Charity be lieveth all things, hopeth all things, (which there is any colour of reaſon to believe and hope) and charity queſtionleſs is due to ſuperiours, as well as from them to inferiours. It was unkindly ſaid by Eliab to his Brother David, I know thy pride, and the haughtineſs of thy heart, for thou art come down to ſee the battel, 1 Sam. 17.28. when indeed he came upon no worſe a deſign, than to bring proviſion to his Brethren from Jeſſe their Father, and by his Command. Overmuch jealouſie expreſſed, doth but prompt and provoke men to thoſe evil things which they did never before intend, and deter them from doing that good which they might, and would have done, if it had been manifeſtly expected from them. When Paul would invite Agrippa to the Faith, ſee how he inſinuates, Act. 26.27. King Agrippa believeſt thou the Prophets, I know that thou believeſt. Then Agrippa ſaid to Paul, almoſt thou perſwadeſt me to be a Chriſtian.
Ingenious perſons are loth to fruſtrate that expectation of good which others have from them, and count it a point of gratitude, for the good opinion they have conceived of them, to fulfil what they expect. The ſmallneſs of our expectance from God is one reaſon why we receive no more good from his hand, (for ſaith God open thy mouth wide and I will fill it) and it may be a cauſe ſometimes why men do no more for us. I am ſure, miſtruſt ſometimes brings that evil, which elſe had never come. So the Iſraelites miſtruſting they ſhould never get through the wilderneſs, was that which provoked God to let their carcaſſes fall there. They could not enter into the good land, and why? but becauſe of their unbelief: There is doubtleſs a good medium betwixt being too ſuſpicious, and too ſecure; and the leſs needleſly ſuſpicious of them that govern us, and the more candid we are in conſtruing their actions and intentions, the more we do, and ſhall oblige them. As the Apoſtle ſaith, haſt thou faith? have it to thy ſelf, ſo would I ſay to them that cannot quit their minds of diſobliging fears, built upon but ſlender grounds, haſt thou fear (of that kind) have it to thy ſelf, that is keepe it to thy ſelf and do not provoke or diſturb others with it.
Spare not to divulg, and manifeſt all the hopes that are, or can be in you, that perſons in authority will not be wanting to the rebuilding of the City: cheriſh not the leaſt ſuſpicion to the contrary, ſo ſhall they be obliged to be as well by your expectation, implying a dependance upon their clemency, and goodneſs, as by the great importance of that deſign.
Shew a readineſs to obey Rulers, and Governours in whatſoever you think you ſhall not diſobey God. Children obey your parents in all things, Col. 3.20. that is in all lawful things, for in Eph. 6.1. there is added in the Lord. Magiſtrates are civil parents, and how can they chuſe (if Chriſtians) but love thoſe people who never refuſe, or boggle at any of their commands, but ſuch as are really countermanded by their conſciences? which to go againſt, were ſin in them, though they were erroneous and miſinformed. I wonder what Father having Sons and Daughters that would never diſpleaſe him, but for fear of diſpleaſing God, would not hold himſelf bound to do all he could for ſo obedient children.
Patience under thoſe ſufferings which men are not conſcious to themſelves they have deſerved (as if it happen that men ſuffer for doing what conſcience, their own I mean, bids them do) is another excellent way to win, and gain upon the hearts of Rulers, and to oblige them to do their utmoſt for thoſe that are under their authority. This is a hard leſſon, but the Holy Ghoſt teacheth it, 1 Pet. 2.19, 20. For this is thank worthy, if a man for conſcience towards God endure grief, ſuffering wrongfully. But if when ye do well, and ſuffer for it ye take it patiently, this is acceptable with God. For this the example of Chriſt is propoſed to us, who when he was reviled (cauſeleſty,) reviled not again, when he ſuffered, threatned not; but committed himſelf to him that judgeth righteouſly, v. 23.
I would not that men ſhould expoſe themſelves to thoſe ſufferings which may without ſin be avoided, for ſo to do is not patience but phrenſy, not meekneſs but madneſs. Chriſt gave leave and order to his diſciples, if they were perſecuted in one City to flie to another. If men be injur'd againſt Law, they may flie to the Laws of their land to right them; but if the Law it ſelf be againſt men, and ſeem to be injurious to them, there is no ſin in flying from it, nor no lawful avoiding of it, ordinarily, but by flight, as there is no armour that can defend a Cannon bullet, or way to be out of the danger of it, but by keeping out of its way. But when the caſe is ſo that men cannot fly either to the Law (becauſe againſt them) or from the Law, becauſe their circumſtances will not permit them ſo to do, (their wings are clipt) ſo that they are under a neceſſity of ſuffering to avoid ſinning (at leaſtwiſe againſt their own conſciences) I ſay when it is ſo with men (as the caſe is very ordinary) that the providence of God hath brought them under a neceſſity of ſuffering (as they think for righteouſneſs ſake) would they then imitate Chriſt who was as a ſheep dumb before the ſhearers, he opened not his mouth, his voice was not heard in the ſtreets, &c. Would they inſtead of rendring evil for evil, love their enemies, bleſs them that curſe them, pray for them that uſe them deſpightfully (as they interpret it) that were the likelieſt way to make friends of them, whom they take for their foes, and to ingage them for, who have been ingaged againſt them. Who doth not remember Sauls words to David, Thou art more righteous than I, extorted by the clemency of David towards him, who might have avenged himſelf upon him and would not, who might have taken his life, and took but the lap of his garment. If ſufferings fall ſhort of undoing perſons, and families, I may hope that patience I have pleaded for may be exerciſed, but if it come to that, I may rather wiſh than hope, that what I have ſaid might take place. But let us rather think, that Chriſtian patience exerciſed under leſſer puniſhments, will ſo mollifie thoſe by whom they are inflicted (for cauſes not altogether indiſputable) that it will never come to that, yea that the enemies of ſuch meek, and quiet ſufferers, touched with the hardneſs of their caſe and ſoftneſs of their Spirits, and eſpecially by the hand of him who turneth the hearts of men, as the rivers of water which way he pleaſeth, may become their friends, and do more for, than ever they have done againſt them. For patience under ſufferings, the deſert whereof is not ſo manifeſt, is (as I ſaid at firſt) a moſt obliging thing, and apt to overcome the hearts of thoſe by whom puniſhments are inflicted, and to provoke them to double kindneſs as it were by way of compenſation.
That way of obliging Governors which cometh next to hand is by rendering honour to all, and every of them, proportionable to the dignity of their reſpective places, and conſequently a ſuperlative honour to them that are ſupreme in power. To do otherwiſe is a moſt provoking thing, as for inſtance it would be to give more reſpect to a private Colonel, and to aſcribe greater things to him, than to him that were his General, and commander of the whole Army. Saul could never forget but did always ſtomack it, that they had ſung in their dances that Saul had ſlain his thouſands, but David his ten thouſands: Whereas Saul was a King, and David then but a ſubject. He that would oblige his King muſt honour him, as ſuch, and what is that but to honour him more than any other man, and no other man ſo much as him: and that as he is his King; loyal honour, being like conjugal love, which then only is ſincere, when it is ſuperlative.
Contrary to that honour we owe to governors, not only as ſupreme, but as ſuch, viz. as Governors though in a lower orb, is our doing any thing in ſuch a way, and manner, as may imply a contempt of them, which to make ſhew of, is a moſt diſobliging thing. Contempt ordinarily is not ſo much expreſſed in the matter of an action, as in the manner of doing, one man may ſteal in the moſt private way he can, meerely to ſatisfie his hunger, and in that theft of his, though the ſin be great, no contempt of the Law, or Magiſtrate, is either expreſſed, or intended, but he that having mony enough, ſhall rob a judge, at noon day, knowing who he is, aggravates his offence by a manifeſt contempt of Law, and Juſtice. And here that rule holds true, cum duo faciunt idem non eſt idem.
Conſcience may prompt men to ſome things, which for the matter of them, are a breach of humane lawes, and yet not to the doing of them in any ſuch manner, as may be conſtrued a contempt. Thoſe that are led by their judgments to baptize none but thoſe that are at years of diſcretion, and to do it by burying their whole body for a time under water, may chuſe ſuch private times, and places for it, that though it be not altogether unknown they do ſuch things, yet none can think themſelves affronted, or intended to be affronted, and offended by what they do.
Magiſtrates cannot but take it kindly when thoſe that do not keep ſome of their Laws, for fear of offending God, yet will not ſo break them neither, as may needleſly offend them; ſo manifeſting at once a reverent fear both of God and of the Magiſtrate, and that if it were poſſible they would pleaſe both. This way of obliging Rulers I commend to all diſſenters, and to imitate that good woman who fearing to diſpleaſe Chriſt, with touching the hem of his garment (though ſhe meant well in the doing of it) came behind him, and would not have been known of it, if any thing could have been concealed from him to whom ſhe did it.
What if men ſhould turn a deaf ear to thoſe flying rumors which tend to the diſgrace of perſons that are in Authority? would not that be one way to oblige them? Surely it is but our duty ſo to do: for when the queſtion is put, who ſhall abide in Gods tabernacle? Pſ. 15.1. one anſwer is, He that taketh not up a reproach againſt his neighbour, v. 3. Moreover it is written, 1 Tim. 5.19. Againſt an Elder receive not an accuſation but before, (or under, as it is in the margent) two or three witneſſes. Witneſſes upon Oath we may preſume them to be which are there intended, and if under two, or three ſuch, an accuſation ſhould not be received againſt an Elder, why ſhould not as much reſpect be ſhewn to a Magiſtrate? We ſhould not be ſwift to hear matters of that nature, but yet more ſlow to ſpeak, deaf we ſhould be in thoſe caſes, but yet more dumb. In ſtead of incouraging ſuch ſtories as thoſe, the Prophet brings in Jer. 20.10. Report ſay they and we will report: we ſhould put men in mind of the fifth Commandment, Honour thy Father and thy Mother (intended of political parents as well as natural) Now what Son that honoureth his Father, would take up a ſlight report againſt him, and report it again? nay, would not labour to ſilence and ſuppreſs all diſgraceful rumours, of and concerning him, though he knew them to be true? I dare ſay that Magiſtrates ſhall take them for their friends, and count themſelves beholden to them, who ſhall do as much for them, though it be but their duty as I ſaid before.
If thoſe who in publick congregations are the mouthes of the people to God, would pray frequently, and fervently, and with all demonſtration of reverence, and affection, for all that are in authority: and if the people (whoſe mouths they are) ſhall ſeem to be greatly affected with ſuch petitions as are offered to God on the behalf of Magiſtrates, and to have an earneſt paſſion for the accompliſhment thereof, thereby they would greatly oblige their governours, and they alſo would reſent it, as a great obligation, as in it ſelf it is. This is but what by the command of God we are obliged to do, witneſs that text, I exhort that prayer… and ſupplications and interceſſions be made for all men, for Kings and for all that are in authority, 1 Tim. 2.1. It is happy for us that we may oblige our Rulers and ſatisfie our own obligation both under one. When Jeſus wept for Lazarus, then ſaid the Jews behold how he loved him, John 11. Will not Rulers infer we love them, if as Chriſt, in the dayes of his fleſh, did …ffer up prayers with ſtrong crying and tears: ſo we ſhall offer up ſuch ſupplications as thoſe on their behalf? but eſpecially if with our petitions we ſhall commixe thanksgivings (namely for any mercy we injoy under them) for ſo the Apoſtle exhorteth, 1 Tim. 2.1.
A ſtudiouſneſs to pleaſe without flattery (as was the Apoſtles practiſe, 1 Cor. 10.33.) and a ſeeking out things that may be acceptable to Governours (as we read that the preacher ſought out acceptable words) and yet without ſin, is another excellent way to oblige thoſe that are in authority, to do all they can for us. He that ſhall watch an opportunity to do what may be pleaſing to Rulers, and not diſpleaſing to God, will find it one time or other. Joſeph and David gave great content to thoſe Princes whom they ſerved, and yet maintained a good conſcience, as being careful to do both. David ſometimes could pleaſe Saul, ſo as no man better, viz. by playing upon his Harp in his preſence, whereby it is ſaid that Saul was refreſhed, and the evil ſpirit departed from him, 1 Sam. 16.23. and Saul ſaith of him, v. 22. He hath found favour in my ſight. Honeſtly to pleaſe is the way to obtain favour, both with God and men, and that may be done, if not at one time, yet at another. Rebekah having obſerved her husbands diet, knew how to pleaſe his pallate; and to provide him ſavory meat, ſuch as his Soul loved, and ſuch as paſſed with him for the Veniſon he longed for, though it was no Veniſon: and ſo ſhe got the bleſſing for her beloved Jacob. Doubtleſs David was glad of all opportunities to gratifie Saul, by playing on his Harp before him (ſo that Saul could not be more glad to hear his muſick) let us in like manner rejoyce when we can make melody in the ears, and hearts of our Governours, by any thing that we can lawfully do. He is a wiſe ſon that makes a glad Father, and what will not a powerful Father do for that Son that makes him glad?
Let Rulers have all poſſible aſſurance given them, that the rebuilding of London ſhall not tend to their prejudice (as ſome have maliciouſly, and weakly objected) but to their great benefit, and advantage, that London if rebuilt will certainly be theirs, as ſubmiſſe, and loyal, and ready to ſerve them as their hearts can wiſh. Were they not ſo before the Fire? and why ſhould we not think they will be ſo again? What mutiny and inſurrection againſt the Government hath there been, ever ſince the return of his Majeſty (that of Venner, and his complices excepted, whoſe number was exceeding ſmall, and deſpicable) from one end of that City to the other?
Neither hath London contented it ſelf with being only peaceable, and free from tumults ſince the Kings reſtauration, but upon all occaſions approved it ſelf a loyal, and loving City, particularly by their great loans of money, in reference to which, that expreſſion in 2 Cor. 8.2. may be reverently alluded to, viz. that their deep poverty hath abounded to the riches of their liberality.
But when all this is ſaid, if Londoners know any other thing, or things, whereby they may render thoſe that rule over them, yet more confident and more highly aſſured of their love, and loyalty, than by what they have done already, they are, or might be, let them have the ſecurity, beſides the former; that they may be fully ſatisfied that in building a City for Londoners they build a London for themſelves.
It is my humble, and earneſt motion, that all that is lawful and poſſible to be done, to ſecure and fortifie the minds of our Rulers, againſt all ſuſpicion, and jealouſie of any the leaſt diſaffection in the people towards them, I ſay that all ſuch things might be done; that they may as willingly intruſt them with a new and famous City (carried on by their utmoſt countenance and aſſiſtance) as they themſelves are willing to be ſo intruſted.
How do I long to ſee the day, in which Magiſtrates and People ſhall love one another, no leſs than indulgent parents, and good children uſe to do; that Court and City, ſhall ſet themſelves to promote the happineſs each of other, ſhould owe one another nothing but love, ſhould alwayes be paying that debt, and yet confeſſing themſelves to be ſtill in debted as to that.
Concerning that mutual obligingneſs which was betwixt Solomon (the wiſeſt of Kings, yea of men) and his people, we read in Pſ. 72. v. 12. He ſhall deliver the needy when he cryeth, the poor alſo and him that hath no helper. This was ſpoken of Solomon in type, but of Chriſt as the antitype, that he ſhould do thus for his people, but then in the 15. verſe, it is ſaid, To him ſhall be given of the gold of Shebah; prayer alſo ſhall be made for him continually and daily ſhall he be praiſed: which words expreſs what the people ſhould do for Solomon, how they ſhould oblige him, who would be ſo obliging to them. Now what is prophecied as the reſult of Solomon and his people, thus vying which ſhould oblige each other moſt; I doubt not to apply to our City of London, in reference to its great increaſe from its preſent ſmall beginnings, under the incouragements of an obliged magiſtracy: There ſhall be a handful of corn in the earth upon the top of the mountains (London is now as that handful of corn) the fruit thereof ſhall ſhake like Lebanon, and they of the City ſhall flouriſh like graſs of the earth. v. 16.
DISCOURSE XXIV.
That eaſing the burthens of Londoners (all that may be) till the City be finiſhed would incourage the work.
CItizens may be pincht, and yet not think fit to cry out. They will bear more than they are well able, rather than ſeem unable to bear. Their credit is their livelihood; and that is their life. Some of them by making but a ſhew for the preſent, hope in time to get ſubſtance. Many are thought, ſince the Fire, to have made but few complaints, not out of plenty but policy; becauſe it is their real intereſt to put the beſt ſide outermoſt. Many of their hearts are ſad (as is believed) in the midſt of laughter. It is our eye muſt affect our hearts with their condition, rather than our ears. They ſay little of it, but we may ſee much.
Can an Old man to whom the very graſhoper is a burthen, carry as great a weight as can a young porter? Could Sampſon after his locks were cut, in which his ſtrength lay, do as he had wont before? no more can Londoners who have loſt their metropolis, their head City, do as they were able before one hair of that head was ſinged. May we not then hope and expect, that they who are called Gods, will in this caſe imitate him who is the true God, of whom it is ſaid, Pſ. 13.14. That he knoweth our frame and remembreth that we are duſt? Londoners at this day are not only duſt, but duſt in duſt.
Here we muſt thankfully acknowledg the kindneſs of our Rulers in diſpenſing with Chimney-money, as to the City for ſo many years to come, which favour of theirs if duly reſented, may poſſibly uſher in more. When the Temple at Jeruſalem was to be built. Artaxerxes made a gracious decree touching the Prieſts, Levites, Singers, Porters, Nethinims or Miniſters of the houſe of God, it ſhould not be lawful to impoſe toll, tribute or cuſtome upon them, Ezra. 7.14. It muſt be left to the wiſdom, and clemency of our Rulers to determine, how far forth the ſame kindneſs, or any other equivalent to it, ſhall be extended to thoſe who have ſuſtained the damage of burning, and muſt now be at the charge of building.