Londons Resurrection, Discourse 25 – Discourse 27
DISCOURSE XXV.
That to give a general content and ſatisfaction to men, or ſo far as it can be done, would help forward the City very much.
A General contentment would cauſe Religion to reflouriſh, and conſequently the City. For what ſaith Solomon, Prov. 14.34. Righteouſneſs exalteth a nation, and if a whole nation, a City much more, and in Pſ. 72.3. It is ſaid, The mountains ſhall bring peace to the people, and the little hills by righteouſneſs. Now it being ordinary with ſcripture, by righteouſneſs to expreſs that which we call Religion, and by peace all manner of proſperity, and rational in this place to underſtand it ſo, I have by the mouth of two witneſſes proved (and eaſy it were to do it by many more) that if a general ſatisfaction would promote Religion, it would alſo promote the City,
And now my buſineſs is to prove, that an univerſal contentment would be much to the furtherance and advancement of Religion; and the want thereof would hinder the growth and increaſe of Religion, as much as any one thing, and conſequently impede the building and exalting of the City. For Contrariorum contraria eſt ratio, contrary cauſes have contrary effects, &c.
The Apoſtle ſpeaks of godlineſs with contentment as great gain, and uſually they go together, and ſo ordinarily do ungodlineſs, and diſcontent. What but diſcontent made Jobs Wife moſt blaſphemouſly counſel him to curſe God and die? The ſame made Jonas ſo irreligious for the time, as to ſay unto God I do well to be angry even to the death. David himſelf (as the text tells us) was diſpleaſed becauſe the Lord had made a breach upon Uzza, 2 Sam. 6.8. And againſt whom was that his diſpleaſure, but againſt him that made the breach which was God himſelf? yet more ſtrange are thoſe expreſſions, Iſa. 8.21. It ſhall come to paſs that when they ſhall be hungry they ſhall fret themſelves, and curſe their King and their God and looke up. Treaſon and blaſphemy both in a breath, and all from diſcontent, like to that we meet with, Rev. 16.21. And men blaſphemed God becauſe of the Plague of the Hail, for the Plague of the hail was exceeding great.
A troubled ſea will caſt up little elfe but dirt and mire. Sick bodies are not ſo fit for the ſervice of God as thoſe that are in health, ſo neither are ſick minds; and ſuch are all diſcontented ones. Divines obſerve, that men of melancholy complexions are moſt tempted to Atheiſm, and Blaſphemy, and experience telleth us, that in times of moſt diſcontent, thoſe ſins do moſt abound, for diſcontent and melancholy go together.
In diſcontented breaſts there is envying and ſtrife, and where envying and ſtrife is, there is confuſion and every evil work, James 3.16. Eliſha having been diſturbed at the ſight of Jehoram could not propheſy till he had called for a minſtrel to help to compoſe his Spirit, 2 Kings 3.16. Religion as well as propheſying, calleth for a compoſed and a ſedate mind. God was not in the whirlwind, nor in the earthquake, but in the ſtill voice. It is a proverb, that Inter arma ſilent leges, humane laws are but li…tle obſerved in a time of war, and it is as true of the laws of God, as of men. The noiſe of drums, and trumpets uſeth to drown the ſtill voice of Religion. In times of diſcontent, Atheiſm is wont to ſwarm like flies in ſummer; and thoſe that were never tainted with it before, are ſubject then to be fly-blown more or leſs. Vexation drew forth thoſe daring words from him that ſaid, This evil is of the Lord, what ſhould I wait for the Lord any longer? 2 Kings 6.33.
Diſcontent is rats-bane to Religion, I mean rank poiſon. A little of it will deſtroy a particular duty, and a great deal will ſhake the very foundations of that grace that is in any of us. Moſes when vexed brake both the tables of the law, though made of ſtone. Diſcontents are ſome of thoſe thorns which indanger the choaking of all good ſeed. Religion is a ſervice reaſonable, but diſcontent and oppreſſion, do make men mad. Many Suns are wont to go down upon the wrath of diſcontented perſons, and therefore they muſt needs give place to the Devil, Eph. 4.26. and what, mean time, becomes of their Religion.
Methinks I cannot ſay enough, to make the world ſenſible of that vaſt prejudice which redounds to Religion by the generality of men being diſcontented, and out of humor, to the end men may labor to prevent, or cure it, both in themſelves and others. The Pſalmiſt ſaith why do the heathen rage? and from ſad experience it may be ſaid, that to make men rage, or outragious, is one of the readieſt wayes to make them heathens. Such as are deſperately diſcontented, uſe not to care either what they ſay, or what they do; no not againſt themſelves, witneſs Achitophel, no not againſt God, Iſa. 8.21. Therefore it was that Satan deſired of God, to touch all that Job had, and (ſaid he) he will curſe thee to thy face, Job. 1.11. If he curſe thee not to thy face, it is in the margent, q. d. if he do not I am deceived, and ſo he was: but knowing the manner of other men, he thought he could not forbear to curſe God, when his affliction was ſo very great. Though one ſort of poor are ſaid to receive the Goſpel (that is more generally than others;) yet thoſe that are poor unto beggery, pincht with cold, and hunger, are too well known to be generally as vile as any ſort of men, and as void of the leaſt appearance of Religion (which made Agar to deprecate poverty) and probable it is, that their being greatly male content may be the principal reaſon.
It cannot be denied but that we ought to be bettered by miſeries, as well as by mercies, and to learn obedience by the things which we ſuffer and it is often ſo that when the troubles of men are but moderate they do them good, and not hurt; but when men are whipt with Scorpions, when their puniſhments are greater than they can bear, then corrupt nature diſcovers its ſelf, as naturaliſts ſay in another ſenſe, Vexata natura prodit ſeipſam.
I could never yet ſee that deep melancholy, and high diſcontent was a proper ſoil for Religion to thrive in, but rather the quite contrary. Saul when at his wits ends, betook himſelf to the witch of Endor, and too many are of his mind that ſaid, Flectere ſi nequeo ſuperos Acheronta movebo. They will addreſs to Hell, if they cannot prevail with Heaven. They that look upon their condition to be a kind of Hell upon Earth, will ſcarce refrain blaſpheming, as they do that are in Hell. A general diſcontent is an axe la…d to the root of Religion. What Religion can there be, where there is no love? what love can there be to God, or men, when there is no contentment with the providence of the one, or practiſes of the other? Gods diſpenſations, and mens dealings, are ſo interwoven, that men are ſeldom angry with the latter, but they are ſo with the former, becauſe the hand of divine providence is in all the dealings of men (though in ſuch a manner as to be no whit acceſſary to the unrighteouſneſs of any of them.) How oft is God leſs loved than otherwiſe he would be for mens ſake, and for the ſake of thoſe miſactings, whereby they become hated? and all becauſe his providence is known to concur (but in a moſt juſtifiable way) with all the proceedings of men.
Wizards, Witches, and Devils, ſhall be the laſt inſtances, I will now produce of the ſad fruits of prevailing diſcontent, as to the extirpating of all Religion. Devils we juſtly account the worſt of all creatures, Wizards and Witches the worſt, and fartheſt from Religion of any ſort of men and women; now Wizards and Witches are commonly deemed the moſt diſcontented parcel of mankind, as well as the worſt; and Devils which are ſomething worſe than Witches themſelves, yet more diſcontented than they.
How do I therefore long for Religion ſake to ſee an end of Diſcontents, that ſome men would take care to give leſs offence, and others would take no more than becomes them. Methinks that ſame is …o ill proverb, Any thing for a quiet life. If any reaſon will ſatisfie men, for Gods ſake, for religions …ake, let ſatisfaction be given them, either in whole, or in part, leſt the worm of diſcontent, perfectly wither the goard of our Religion, and for want of that bleſſed ſhade, expoſe us to the ſcorching heat of the wrath of God.
England is in a high feaver, (that feaver is diſcontent) how rough and how black are the tongues of men? how reſtleſs are they day and night? how do they fling and throw and ſtart, and ſigh and groan, and talk many times as they that know not what they ſay? how many ſeem near unto a phrenſy, if they be not in one already? All this while it muſt be ill with the heart of England (and what is the heart and Soul of a Nation, but the Religion thereof?) was ever man in a feaver and his heart unconcerned, or not diſordered thereby, as much or more than any other part?
Now for a David with his Harp, to lay the evil ſpirit of diſcontent, now for ſome muſical harmony (though made up of diſcords, to cure the venemous bitings of that ſtrange Tarantula (diſcontent I mean) which makes men moan, and wail, and cry out, of which diſeaſe nothing will cure men, but that which will make them leap and dance, (rejoyce I mean) as it is in the cure of thoſe that are bitten by a true Tarantula. When that cure ſhall be wrought, then may we hope Religion will flouriſh as the Palm-tree, and grow as the Cedars in Lebanon, and London together with it.
How conducing contentment is to the practiſe of godlineſs David ſeems to intimate, when he ſaith, Deliver me from the oppreſſion of men, ſo will I keep thy precepts. Pſ. 119. v. 134. When the primitive Chriſtians did eat their meat with gladneſs, and had favour with all the people, then were there added to the Church daily ſuch as ſhould be ſaved, Acts 2.46, 47. and in Act. 9.31. it is thus written. Then had the Churches reſt throughout all Judea, and Galilee, and Samaria, and walking in the fear of the Lord, and in the comfort of the holy Ghoſt were multiplied. When the Church had content from within, and from without (and there is the ſame reaſon for other ſocieties) then it grew and multiplied. The ſame thing without a ſpirit of propheſy more than ordinary, may be foretold of London.
DISCOURSE XXVI.
That the continuance of peace, begun with forreign Nations, might much promote the rebuilding of the City.
IF God continue peace, we may have more Pallaces within our walls, and proſperity within our Pallaces. But if peace diſcontinue ſo is our City like to do: never had we more need of peace both at home and abroad, then now; that we have a City to build. It is as much as we can do to build with peace, and how ſhould we build without it? Farewel peace, farewel building.
A relapſe into war (which would be worſe then the firſt diſeaſe) would put us upon making bullets inſtead of bricks, tents inſtead of houſes, and inſtead of hiring artificers, to preſs Souldiers.
Methinks I hear the enemies of our City ſaying, now for a war to cruſh it in its infancy. Herod-like who deſtroyed all the children that were under two years old. Would but the French King be reconciled to the King of Spain, how bravely might his Army, (or ſome good part of it,) help to deſtroy this Cokatrice egge? Thus men of an evil eye towards the City of London, do ſay in their hearts: but they that wiſh it well, do now pray for peace more earneſtly than ever, are much more thankful for the peace begun, than otherwiſe they would have been with reſpect to London now riſing out of its aſhes, do dread the thoughts of that flame of War breaking out again (at leaſtwiſe till London be up again) which is for the preſent ſmothered, and we hope extinguiſhed. How inconſiſtent fighting and building are one with the other, may be gathered from 1 Kings 5.3. David could not build a houſe to the name of the Lord his God, for the wars that were about him on every ſide, till the Lord put them under the ſoles of his feet. But now the Lord hath given me reſt on every ſide (ſaith Solomon) I purpoſe to build a houſe to the name of the Lord my God, v. 4. and 5.
DISCOURSE XXVII.
That leſſening the price of Coals would incourage building.
I Cannot charge them that trade in Coals with holding up the price, higher than they needs muſt, and contriving wayes and methods to make them dear, but they cannot be ignorant that ſome do ſo charge them, and if it be ſo, indeed they are much to blame, at ſuch a time as this eſpecially; and as the latine proverb is nigro carbone digni. To deny us coals at this juncture, (and to make them over-dear is half a denial of them) is in effect to withold ſtraw from them that ſhould make brick.
It is fit that when war ceaſeth, we ſhould taſt the fruits of peace, (as particularly in the cheapneſs of ſo neceſſary a commodity, as Coals are) elſe how ſhould we be thankful for it? the community ought not to be impoveriſhed, that a few men may be inriched.
If care be taken (as I hope there will) that the quantities of Coals imported, ſhould be as much greater now than formerly, as is the occaſion we have for them, more than it had wont to be, that our ſtore may rather exceed than fall ſhort, plenty will bring down the price; and yet I wiſh it not ſo low neither, but that they who deal in the commodity may live by it. Give me leave to ſay, that men in ſubordinate authority, have been more ſeverely reflected upon than I ſhall venture to tell, as void of care and prudence, or both, in not preventing that dearth of coals, which befel us the laſt year, it being then the common cry, that the nation could almoſt as well ſubſiſt without corn, as without coals. God forbid we ſhould ever commit ſuch another overſight.
If Coals be dear, bricks cannot be cheap, neither will they be good (that is well-burnt) but if coals be cheap, bricks will not be dear; neither are they like to be bad. Were coals a forreign commodity, yea were they no where to be had but from an enemies country, it is thought ſome people are ſo wiſe, that if their circumſtances were like ours, they would be ſure to have them.
God having planted coals within our own bowels (territories I mean) and made the womb of our ſoile ſo far from barren that ſome part thereof is even loaded with them, ſhould London be retarded through the ſcarcity thereof, England would ſeem hardned, and to have ſhut up its bowels againſt it ſelf, conſidering that England doth not want for ſwift and able meſſengers to ſend upon that errand. May coals in our time, and City, be but ſo plentiful, and ſo common, as ſilver was in Jeruſalem in the dayes of Solomon, 1 Kings 10.21. Silver was nothing accounted of in the dayes of Solomon. and v. 27 And the King made ſilver to be in Jeruſalem as the ſtones.