Londons Resurrection, Title page – Preface
Londons Reſurrection OR THE REBUILDING OF LONDON Encouraged, Directed, and Improved, In Fifty Diſcourſes.
Together with a Preface, giving ſome account both of the Authour and Work.
By Samuel Rolls, Miniſter of the Goſpel, and ſometime Fellow of Trinity Colledg in Cambridg.
LONDON, Printed, by W. R. for Thomas Parkhurſt, at the Sign of the Golden Bible on London-Bridge, under the Gate, 1668.
To the Right Worſhipful Sr John Langham, Knight and Baronet, And Sir James Langham, his Son, KNIGHT.
To the Right Worſhipful Sir Thomas Player, Chamberlain of the City of LONDON; And Sir Thomas Player his Son, KNIGHTS.
And to the Right Worſhipful. Sir Francis Rolle & Sir Stephen White, KNIGHTS.
To the Worſhipful Francis Warner, Nathaniel Barnardiſton, Thomas Bewly, Henry Spurſtow, Robert Welden, and Henry Aſhurſt, ESQUIRES.
S. R.
Humbly dedicateth all the inſuing Diſcourſes, in teſtimony of his unfained reſpects (as mean and unworthy as they are) wiſhing to all, and every of you (his much honoured friends) all needful bleſsings, both for the Life that is, and that which is to come.
THE PREFACE.
Chriſtian Reader,
IF thou haſt an affection for London, or any particular concern in the rebuilding of it, (as very many have) the title of this book (and I will aſſure thee the drift and purport of it, is ſuch as the Title pretendeth to) may invite thee to ſpend a few hours in the peruſal of it, and to cover a multitude of infirmities in the Author, and this his work, with reſpect to the goodneſs, and uſefulneſs of his deſign. I know no ſecular deſign now on foot, in this part of the world, that is, or ſeemeth to be, of greater importance, and that to thouſands of families, than is the rebuilding of London: and yet no one Engliſh pen (ſo far as I know) hath been imployed, in the directing, and incouraging of it, till the unworthy Author of this poor Treatiſe, like Elihu who had waited for the words of others, and did not anſwer to Job, till his betters ſeemed reſolved to be ſilent, made bold to break the Ice, and did redeem what time he could, from a thouſand cares, and perplexities, to ſignifie his great compaſſion, and high reſpects to that once famous, but now ruinous City, in which he drew his firſt breath. I dare not to ſpeak in any ſuch language as Deborah did, Judg. 5.7. They ceaſed in Iſrael, till I Deborah aroſe, &c. I ſhall not preſume to compare with her, though but a woman, but rather confeſs my ſelf to be as a worm and no man.
What the Apoſtle ſaith of himſelf, 1 Cor. 2.3. I was with you in weakneſs, and in fear, and in much trembling, and the expreſſions he uſeth concerning himſelf, Acts 20.19. Serving the Lord with all humility of mind, and with many tears, and temptations which befel me: I ſay thoſe expreſſions have been much what applicable to my caſe (as they that have known my circumſtances do underſtand,) I have been at the moſt, but a bruiſed reed, and ſmoking flax, (let the world judg of me as it pleaſeth) yet have I broke through all diſtractions, and diſcouragements (which have even laid me level with the City, or that part of it which lieth in aſhes) to do what ſervice, I could for the place of my nativity, to blot out the name of Icabod, and to retrieve, and recall that glory of England which for the preſent is departed.
Yet let me not affright my reader, by what I have ſaid, with the expectation of a melancholy peice, upon ſo joyful a ſubject, as is the reſtauration of London, for in treating thereof, I have rather comported with the nature, and quality of the ſubject, which is pleaſant, and chearily, than with the complexion of my own mind, and thoſe ſad, and dolorous reſentments of things, (both my own and others) which I have too much converſed with. One had wont to ſay that he did love to drink his wine with his friends, but to eat his vinegar by himſelf (meaning to impart his joyes, rather than his ſorrows) and as to that I am much of his mind. I will rather hang my harp upon the willowes, than play thoſe doleful tunes to others, which I do ſometimes liſten to my ſelf.
What if now and then, I ſay within my ſelf that the age we live in, is an unkind and an ill-natured age? that all men now adaies do ſeek their own things, and not the things of others, that intereſt carrieth all before it, and whatſoever is worthy, and far more worthy than it ſelf, ſignifieth nothing in compariſon of it, ſo that they who are too honeſt to comply, with this or that intereſt, farther than they underſtand it to comport with religion, and reaſon, ſhall have leave to ſtarve, whilſt they who boggle at nothing, that is in purſuance of that intereſt they have fallen in with, but follow it (as if intereſt were the lamb ſpoken of, Rev. 14.4.) whitherſoever it goeth, though that their diſhoneſt ſelf-love (for ſo it is) be all they have to commend them, ſhall ride upon the high places of the earth, and have more than heart can wiſh.
I may ſometimes think of it with regret, that perſons in no authority at all, do uſually take upon them to preſcribe, and give law to others, in thoſe things, in and as to which they ſhould only be a law to themſelves, I mean left to their own judgments, and conſciences: and ſo it is that they who command the purſe, do ſeem to think that the conſciences of men ſhould be in ſubjection to them, themſelves aſſuming, or challenging that power of impoſing, and that dominion over the faith of other men, (though really their equals) which they condemn in others, who are legally their ſuperiours.
It goeth near to me ſometimes to think how full of ſnares, and temptations, the preſent time is, both on the right hand, and on the left, as if all the Devils in Hell were not tempters enough, nor the wiles and methods of Satan ſufficient to try us, or as if to grapple not only with fleſh and blood, but alſo with principalities and powers, and ſpiritual wickedneſſes in high places, and with the rulers of the darkneſs of this world, were not as much as one of us could well turn our hands to, unleſs men turned Divels too (tempters I mean) and went about like roaring Lions ſeeking whom they could devour. I freely confeſs I have had many black and gloomy thoughts upon the conſideration of thoſe things, ſuch as if others had been conſcious to, they might have expected I ſhould have done like the madman ſpoken of Prov. 26.18. viz. have caſt about firebrands, arrowes and death, but inſtead thereof, I have been pleaſant with my reader, (at ſeveral turnes,) yea oftner ſo, than ſowr and melancholy; though there be ſomething of both kinds, wherewith to entertain thoſe that are of different humours. I have frequently piped to thoſe that have a mind to dance (alluding to Mat. 11.17.) and elſewhere mourned unto them that are more diſpoſed to lament: as having been under various tempers my ſelf, whilſt I was about this work, and found that ſaying of a reverend Divine moſt true, that one man in a little time is many men.
In ſome parts and places of this book, thou mayeſt lye down (as it were) in green paſtures, and be lead beſide the ſtill waters (alluding to Pſ. 23.) I mean tollerably recreate thy ſelf, if thou haſt a mind ſo to do: and in others again, as in dark groves, and obſcure grottoes, thou mayeſt ſatiate thy ſelf with melancholy, if that humour pleaſe thee better (as ſome have ſeemed to me, to be in love with it) But I think thou wilt find the daies longer than the nights, and leſs of darkneſs than of light, or lightſomneſs, throughout this whole treatiſe, which I had no mind to make like the Fiſh called Sepia, or Cuttle-fiſh, which caſts ink, and blackneſs, upon all the waters where it ſwims (at leaſt-wiſe ſo often as it ſelf is in any trouble, or danger of being taken) but rather more like that more excellent creature, viz. the Sun, which diſperſeth clouds and darkneſs, whereſoever he cometh (Sic liceat magnis componere parva) that is, if it be lawful for us to make ſo unequal a compariſon.)
There are two things which I ſhould moſt of all deſire to meet with in the preface to any book, viz. Some account of the Authour, either from himſelf, or from ſome other, and ſome account of the work. I would know whoſe book I read, I mean the Genius, and temper of the Authour, that I might the better underſtand what I read; ex. gr. If I know the Canticles to have been indited by the holy Ghoſt, and penned by Solomon, I am ſure no one expreſſion in that whole book, ought to have any wanton or laſcivious conſtruction put upon it: nor could be ſo intended (the Authour conſidered) though but for that, there are ſeveral paſſages in that book, liable enough unto being taken in an amorous ſenſe. It is an ordinary ſaying Cum duo faciunt idem non eſt idem, when two men, (viz. of different ſpirits do one thing, it is not one, and the ſame thing which they do. The ſame may be applied to writing, and ſpeaking. Thoſe paſſages may be well taken from perſons of known, moderation, which coming from others, might be liable to a worſe conſtruction, and the ſayings of moderate men ſhould always be taken in a modeſt, and moderate ſenſe, (if the words will but bear it) and whereas it is ſaid that every thing hath two handles, viz. a better and a worſe, what is preſented to us by perſons univerſally owned, as candid, and moderate, ſhould always be taken by the better handle of the two, for the ſayings and writings of men, are generally ſuch as they themſelves are.
Now the Authour of this Treatiſe, knowing that a verbal teſtimony, given by any man to himſelf, doth ſignifie nothing, as Chriſt ſaith, If I bear record of myſelf, my record is not true) maketh his humble appeal to all that know him, whether the tenour of his converſation, and practice (for profeſſions and ſubſcriptions amount to little) hath not alwaies proclaimed him a moderate man, of a reconciling ſpirit, and of a healing temper. Thoſe countries that lie near the equinoctial line, are continually ſcorched with heat, (whether the Sun be moving north or ſouth) whereas thoſe parts which are more remote from the Ecliptick line, (or path of the Sun) go by the name of temperate zones: So have I ſeen ſober perſons, who by virtue of their moderation, have been nearer to others (whether they were ſuch as had Northern, or Southern latitude) for moderation is a kind of (medium participationis) a participation of two extreams, but of neither of them in extremity (like a compoſition of elements which remain in mixtion but refractly) I ſay I have ſeen ſuch under greater ſufferings than other men, who have been violent, one way or other, and to fare like one that goes about to part a couple that are fighting, and by that means brings them both about his own ears, and whilſt he would make them friends with one another, makes them both enemies to himſelf. I was about to ſay, I my ſelf have been a kind of Martyr in the behalf of Moderation, and am not aſhamed to own it. It is fit that ſome body ſhould do the world good, even againſt its will, and particularly by promoting that which violence would certainly extinguiſh, I mean love and reconciliation, without which the world can no more be happy, than there can be day in the world without a Sun.
If I have any moderation to ſpare, as ſome think I have) I wiſh I could impart it to them that have little or none. God was not in the wind, which rent the mountains, nor in the earth quake, nor in the fire, but in the ſtill ſmall voice, 1 Kings 19.12. All the four Evangeliſts do record that the holy Ghoſt deſcended like a dove, Mat. 3.16, &c. The wrath of man accompliſheth not the righteouſneſs of God. I profeſs my ſelf to be neither for Paul, nor for Apollos, nor Cephas in oppoſition to one another, but for Chriſt in conjunction with all of them, and to be moſt for thoſe Diſciples whether of Paul, of Apollos, or of Cephas which I judg to be really beſt in their practice, though more remote than others from my particular judgment.
So far as men are of my mind, they bear my image, but ſo far as they are good they bear Gods image: now I would love Gods image in men, more than my own. It may be a mans defect to be like me, but I am ſure it is his excellency to be like God. I cannot bring my ſelf to think that all perſons of one, or two perſwaſions are only godly, and that all the reſt of people who are not of thoſe perſwaſions, are carnal, and wicked: I think that ſome perſwaſions have fewer people of good lives, adhering to them, than do adhere to ſome others, but yet there are ſome worſe people amongſt thoſe that are generally beſt, and ſome better people than many of them, amongſt thoſe that are generally worſe than they, and that I ought to love the good people, of a party more generally bad, better than the bad people of a party that is more generally good. Time was that Judas might have been ſeen amongſt the diſciples of Chriſt, and Chriſt himſelf amongſt the publicans.
Grace and Learning (or ſolid wiſdom) and good nature, all, yea every one of theſe, do more attract my heart to him that hath them, and is not of my judgment, than to be of my judgment, doth, or can attract it, to him that hath them not. If I were a Presbyterian indowed with power (as ſome of that name have ſomtimes been) I would more love and encourage an Epiſcopal man, that were of good life and of good Learning, and of a peaceable ſpirit than one that profeſſed himſelf a zealous Presbyterian, whoſe life, and learning, and temper, were not ſo good, to be ſure than one that were of an i… nature, or an errand dunce, or which is worſt of all a bad liver. Let them that call Malice and Revenge by the name of zeal, call this that I have deſcribed for moderation, by the name of Lukewarmneſs, (if they ſo pleaſe) I ſhall never take it for ſuch, whilſt I remember what is ſaid Gal. 5.22. But the fruit of the Spirit is Love, peace, long-ſuffering, gentleneſs, goodneſs, meekneſs, &c. May all that ſhall read this Treatiſe, be in that ſenſe lukewarm; or rather take that advice which is given Phil. 4.5. Let your moderation be known to all men.
If the Reader would be aſſured of the Authors Loyalty and good affection, I could refer him to ſeveral Chapters in this Book, which are demonſtrations of it, particularly Chap. 23. Of obliging Magiſtrates, &c. and to pag. 219. &c. where the Authors abhorrence of a popular Reformation, or of the peoples taking upon them to reform any thing but themſelves and their Families, without the leave and concurrence of Authority, is fully manifeſted. How much the Author is a friend to publick order, and Ordinances, may be ſeen moſt evidently in Chap. 47. where he treateth of the Rebuilding of Churches. That the deſign of the Author is not to increaſe the fears and jealouſies of people, but to incourage their hopes, and fill them (what he can) with the expectations of good, may plainly appear by the two firſt Chapters, as alſo by the deep ſenſe which he hath elſwhere expreſſed, of the great inconveniencies of fears and jealouſies, ſo much abounding as they do, and the many expedients which he hath humbly propoſed for the extinguiſhing of them.
How unwilling the Author was to give offence to one or other (eſpecially to perſons in Authority) may eaſily be diſcerned by the ſoft expreſſions he hath generally made uſe of, having ſeldom ſpoken ſharply, or harſhly of any thing, but of ſharpneſs, and harſhneſs it ſelf (and of other vices as bad as that): Now Chymiſts tell us that acid, or ſharp things diſarm, and infeeble each other; and Scripture tells us of God himſelf, that with the froward he will ſhew himſelf froward, Pſal. 18.26.
Two other methods have bin uſed, that no offence might be taken, more than alwaies will be, if any ſin be reproved, which yet muſt, and ought to be reproved. One is, the Author hath been careful as not to rail (like Rabſhakeh) ſo not to talk (as he did) in the Jews Language, in the ears of the people that are on the wall, but to ſpeak to Superiors in the Syrian Language; that is, in a Language that ordinary people underſtand not, when, and ſo often, as any miſcarriage of theirs hath been inſinuated. Another Compaſs he hath ſailed by, to avoid the Rock of offence, hath been the culling and chuſing out the ſafeſt and moſt inoffenſive inſtances he knew, whereby to illuſtrate the odiouſneſs of any evil practice. Who is not at liberty without offending any body at this day, to ſpeak his pleaſure, of that little Engine of State, that was ſomtimes called the Ingagement? by the impoſing whereof, ſeveral Learned men were caſt, or kept out of preferment. Now where we treat of the undoing of Scholars, we have particularized no ſtratagem ever calculated for that purpoſe, but only that obſolete Ingagement, nor have preſumed to ſpeak of any (par ratio) or equality of reaſon, that may be againſt any thing elſe.
Moreover thou wilt find, that my manner is rather to ſhow what ought to be done, than to upbraid men for not doing as they ought (and a milder way than that cannot be thought of). In ſhewing what ought to be done, ſome may think me too poſitive, and abſolute, now and then, but I intend no more by it but this, viz. to ſignify how fully perſwaded I am of ſuch things in my own breaſt, how confident I my ſelf am of the truth and goodneſs of them; yet not ſo confident of any thing (which he that runs may not read in Scripture) as I am confident of this, that I my ſelf am not infallible, and therefore preſume not to impoſe upon the belief of others, (and as they call it, to dogmatize) but ſubmit all that I have written, to the cenſure and correction of better Judgments.
Yet as unwilling as the Author was to give any body offence (if it could poſſibly have been avoided) the Book it ſelf will tell thee that he hath dealt plainly and impartially with all ſorts of men, neither ſparing the vices of friends, nor diſowning the virtues of enemies, neither flattering the former, nor ſlandring the latter; neither extenuating the faults of the one, nor aggravating the faults of the other, but giving every man his due, both praiſe and diſpraiſe. Now ſome cannot abide to hear of any good that is in their enemies, nor of any evil that is in themſelves and their friends: whereas the truth is, we have all our faults, and ſhould be told of them in a becomming way; yea, our ſelves ſhould ſay with David, Pſal. 141.5. Let the Righteous ſmite me, it ſhall be a kindneſs, and let him reprove me, it ſhall be an excellent Oil which ſhall not break my head. That is, (by the plaineſt Meioſis that I know in Scripture, for ſo it is, to ſay that a precious Oil will not break our heads) it ſhall heal my moſt grievous and dangerous wounds (for ſuch are wounds in the head). I ſhall alwaies ſuſpect that book, and that man, that chideth, or commendeth but one ſide, whereas no ſide is ſo good as to have nothing worthy to be condemned; nor any party ſo bad, as not to have ſomthing worthy to be commended.
(Good Reader) thou wilt find me to have written (as it were) with a pair of ſcales in my hand, weighing out to every one his proper portion. Now he that uſeth ſcales, will ſcarce weigh eaven, unleſs he firſt bring them to play, this way, and the other way, as they uſe to do, before they come to an equipoize, and ſtand quite ſtill. Of this you have one inſtance beſides all the reſt in pag. 32. where all ſorts of perſons who contemn each others different mode in Religion, whoſe Religion for ſubſtance is the ſame with their own, are indifferently and impartially cenſured for ſo doing. Beſides all that hath been ſaid, thou wilt find the Author big with deſign to promote good nature, good humor, good temper, peace, forgiveneſs, reconciliation, yea, Chriſtian love, and brotherly kindneſs. I ſay to promote it univerſally, as knowing that no Paſſeover can be kept without unleavened bread, and the entertainment of a Lamb, which is one of the mildeſt creatures in the World.
Peace on earth, and good will towards men (upon which will follow glory to God in the higheſt) is very much of the drift and deſign of this Book, and in it the Author goes about, ſaying in effect, as he thinks he hath read St. John had wont to do, My little children love one another, or as we are ſure he ſaith, 1 Joh. 3.18. Let us not love in word nor in tongue, that is, not in word and tongue only (which yet is more than many do) but in deed and in truth. He often warns men (and how needful is it he ſhould do ſo?) of biting and devouring one another, leſt they be conſumed one of another, Gal. 5.15. and comes in like Mercury, with his Caduceus or white wand, with which they ſay that Heathen God had wont to lay the ſtrifes of men, and make their contentions fall, whence they called his wand Caduceus. By this time thou knoweſt enough of the Author, or mayeſt know by that time thou haſt read this book over (if it be ſuch as he hath told thee) and for that matter he appealeth to thy ſelf, and to as many more as ſhall vouchſafe to read it: I ſay to read it carefully, candidly, thorowly. For this I preſume, that ſome things in this Book will diſpleaſe at the firſt, that will not diſpleaſe at the ſecond reading, and part of a Chapter read ſingly and by it ſelf, may give offence, when the whole (one thing being compared with another) will give no offence at all. And here thoſe words of Solomon would be thought of, Prov. 18.13. He that anſwereth a matter before he heareth it (that is, heareth it out) it is folly and ſhame unto him.
Now a more brief account of the book may ſerve the turn, becauſe thou haſt the book it ſelf before thee, and mayeſt ſoon read it over. The true deſign of it is to promote the building and proſperity of London, which cannot be effected, but by ſuch wayes and means as would tend as much to the welfare of all England, yea of all the three Kingdoms. Phyſicians ſay Non curatur pars niſi curetur totum; meaning if you would cure any unſound part, you muſt cleanſe the whole body. If any ſuch thing have befallen us in this work, viz. that we have hapned to preſcribe what is as good for all England, as for London, and would cure the whole (if duly applied) as it ſomtimes falls out that the whole body is cured, by what is applied but to one part, namely, when all the reſt of the body is ill but only by ſimpathy and conſent) I ſay if this Book ſhould contain any ſuch panacea's, or univerſal remedies, as that it may ſerve, not only for the Meridian of London, but of all his Majeſties Dominions (as if calculated for the whole) I ſee no reaſon why any body ſhould be troubled at that.
In order to the rebuilding and reflouriſhing of London, I have conſidered firſt what are the hindrances both of one, and of the other, viz. Diſcouragement of ſeveral kinds, Diviſions, Diſcontents about Religion, and otherwiſe the Dearneſs of Commodities, the badneſs of materials (as ill burnt Bricks, ſeared Timber, &c. the diſhoneſty of Workmen, the poverty of many that are concerned to build, if they had wherewithal, the ill method that is or hath been uſed in building, viz. building altogether ſcatteringly, and not every where joyning the new building to the old, nor finiſhing any one whole ſtreet, the fears and jealouſies of people in reference to the former burning, in reference to Papiſts, and their deſigns, and in reference to the many leſſer burnings which have been ſince the great Conflagration of London, particularly, the burning of a ſtately new houſe in Mincing Lane: all theſe, and it may be ſome other impediments of Londons rebuilding and reflouriſhing, I have conſidered as well as I could, and preſcribed ſuch remedies as I was able for every one of thoſe grievous maladies, of moſt of which, not only London, but all England is ſick. I have diſcourſed of the Builders, and aſſiſtants in building, who they muſt be, viz. firſt the great God, who is the maker and builder of all things; next to him, thoſe that are called Gods, that is, Magiſtrates, by affording countenance to the work, and improving their Authority on the behalf of it: Next to them, good Miniſters (for in all great works Moſes and Aaron had need go hand in hand, as that Text ſaith, God led his people like a Flock by the hand of Moſes and of Aaron: and elſwhere its ſaid, They builded and proſpered through the Prophecying of Haggai, &c.): Next to them, men of able purſes, and good eſtates (though in no publick Offices or Employments, either Sacred or Civil): And laſtly, Men of Art and skill as for matter of building, and whoſe proper work and occupation is in and about Architecture &c. Of, or to all of theſe I have ſaid what I thought fit.
I have in the next place ſhewed how the help and aſſiſtance of all the forementioned may be gained, and procured, as namely, how the great God may be prevailed with to bleſs and proſper the Building (in which ſenſe he is ſaid to be the builder) viz. by our keeping his Sabbaths, relieving his Servants, reforming our wayes and doings that are not good, rebuilding places for his Worſhip (out of love to Publick Ordinances) ſeeking of his Kingdom, and the Righteouſneſs thereof in the firſt place, propounding good and pious ends to our ſelves in that great undertaking, humbling our ſelves under his mighty hand, ſeeking his face and favour by Prayer and Faſting, walking humbly with God, and by thankfully acknowledging what God hath done for the City already. How we may engage the Gods that are upon earth (Magiſtrates I mean) to put their helping hand to this work, I have ſhewed Chap. 23. As for Miniſters, if they be good, they will be forward enough to quicken and encourage ſuch a work as is the building of the City, and their intereſt may go very far, and contribute very much. To rich men I have ſpoken Chap. 42. where I have preſſed them to the exerciſe of mercy and Charity towards an undone City (for ſo it is at preſent) and all its undone Citizens: alſo in the Chapter of Rebuilding Churches, I have again called upon the bowels and compaſſions of all rich people throughout England. As for all Tradeſmen and Artificers, whoſe ware or work belongs to building, I have adjured them to be honeſt, and to do their beſt for and towards the rebuilding of London, and to uſe that Mother of theirs kindly in all reſpects, and upon all accounts (Chap. 8.). As for the old Inhabitants, I have wiſhed them to replant themſelves within the Walls, that London may flouriſh again, Chap. 36.
For and in order to the rebuilding of London, I have further propounded (in diſtinct Diſcourſes) that good Magiſtrates may be choſen into thoſe places of power which are conveyed by Election, that ſuch Miniſters may be incouraged as can do much by their intereſt in the eſteem and affections of the people, that trading may be encouraged and advanced, that the burthens of Londoners may be eaſed for the preſent, that a general content and ſatisfaction may be given, (ſo far as is poſſible) whilſt this work is in hand, that they would build the New City contiguous with the old, and continuous with it ſelf; that is to ſay, that they 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 be to ſweet, but if a little tartneſs, or ſharpneſs, be found in them, they pleaſe us better, why then would we have the writings of men to be luſcious? why ſhould a little ſharpneſs in a book blunt our appetite thereunto inſtead of whetting it?
If thou haſt no faults he wrongs thee that reproves thee, but if thou ſayeſt thou haſt none, thy ſo ſaying, or thinking, is a fault, (for he that ſaith he hath no ſin is a lyar) and if thou haſt faults, he that tels thee of them, in an humble modeſt way, doth thee a kindneſs, and if a man do thee a kindneſs, why ſhouldſt thou be angry with him for it? Books ſhould be read as well to inform us in what we are wrong, as to confirm us in what we are right, not ſo much to be our interpreters, to ſpeak out that which we thought before, and had a mind to have ſaid, rather by others than by our ſelves, but to inſtruct us what we ought to think, to rectifie our judgments, and practiſes, wherein ſoever they are amiſs. If men give us our due (commendation I mean) why would we have more? it being a fault we miſlike in watermen and coachmen, when they will not be content with their full fare, unleſs you give them ſomething over and above. Now he that treates thee as if thou hadſt no faults, g…ves thee more than thy due, for all have ſome.
He that would profit by this book muſt reſolve before hand to eat his hony comb with his hony (Cant. 5.1.) to pare his apple, and pull out the core (if there ſeem to be any) and feed upon the reſt, he muſt know how to make a good meal, at a table where are many diſhes, though every diſh, or part of a diſh, do not pleaſe his palate. If I read a book in which are ſeveral paſſages that I can make good uſe of, though in it there be divers other things, that do not ſuit my Genius, I ought not to cenſure the authour, or to repent of my reading it. Poſſibly thoſe paſſages may be of moſt uſe to others, which were of none to me, and thoſe expreſſions may give others greateſt content, which gave me leaſt. I am beholden to him from whom I receive any good, though not all the good I could have wiſhed to receive.
Set but candor and charity at work, and thou mayeſt find an excuſe for all ſuch paſſages in this book as may not ſo well ſ…it thee. If ſome expreſſions (to thy thinking) do ſavour of two much melancholy, ſay it may be the Authour hath had a great many things to expoſe him thereunto, and thou ſayeſt right: If thou fancy the colour of other paſſages as much to light and pleaſant, as the former were too ſad, bethink thy ſelf that melancholy perſons are apt to be in extreams (and yet mean no hurt) and no wonder neither, ſith all the mirth of melancholy perſons is triumph, and that triumph becauſe they have obtained victory over that black enemy (melancholy I mean) out of whoſe Clutches they are newly eſcaped for a time.
What an uncharitable man would call youthful and aery, be thou pleaſed to call the hypocondriaeal wind, and if it ſeem to lighten in thy face, now and then, call thoſe flaſhes the eruptions of a melancholy cloud, torn in ſunder; and rather than be too angry, think the Authour to be ſcarſe himſelf, (the reputation of being mad is an apron of fig-leaves that will cover any nakedneſs.)
One thing more I muſt advertize thee of, viz. that if thou deal fairly with the Authour of this poor treatiſe, thou muſt make him a fourfold allowance, one as a man (for that all men have their weakneſſes) another, as a man weaker every way than many other men, a third as a man weaker at this time than himſelf (having had many troubles, and diſcouragements to make him ſo;) and laſtly as a man that meaneth well, and had an honeſt deſign, in what he hath written (as the ſerious peruſal of the book may aſſure thee.
I might have told thee that in many paſſages of this book, I ſeem to my ſelf to have followed the motion of the primum mobile (or movens) of the firſt mover (as the ſpheares do) who hath openly proclaimed his deſire of uniting, &c.
Nay I deceive my ſelf if I have not in this book anſwered one of the moſt difficult, and inſuperable queſtions (or which hath gone for ſuch) that is put at this day, upon the anſwer whereof very much depends, and that is, what will give men content? or what is the likelieſt way to ſatisfie all men, or the major part? I am hugely miſtaken if I have not ſhewed how that may be done, without raſing any one foundation, or fundamental law, and without laying an axe to the root of any tree, that is appointed to rule over the other trees in the Foreſt (alluding to Judg. 9.) I ſay I have indeavoured to build up a ſtructure of peace, love and unity upon the foundations that are already laid, without preſuming to lay any new ones, or to do any thing more than humbly propoſe, and modeſtly offer at ſome few preterfundamental condeſcenſions. If this be as truly performed, as it was intended, the book cannot be uſeleſs, though it did ſignifie nothing elſe. It was a happy cruſe full of Salt, wherewith Eliſha healed the naughty waters, caſting it into the ſpring, 2 Kings 20. if any thing in this book may prove like that Salt, to heal the waters of Marah, that is, of bitterneſs, which do even overflow us, and to ſweeten the ſpirits of men, one towards another (as hath been indeavoured) I ſhall much rejoyce in the ſucceſs. Fain would I contribute towards raiſing up the Tabernacle of love and good will, that is fallen, and unto cloſing up the breaches thereof, alluding to, Amos 9.11.) If I fall ſhort of what I aimed at, I have that old, and good excuſe to plead, viz. magnis tamen excidit auſis, that is, that I have fallen from great and good deſigns, that I ſhot at an excellent mark, though it was my unhappineſs to miſs it.
Here thou wilt find ſeveral ſins reproved, and cautioned againſt, namely, Pride, Penuriouſneſs, Cenſoriouſneſs, Unmercifulneſs, Undutifulneſs towards ſuperiors, Siniſter ends, ſeeking other things before, and above the Kingdom of God, and the righteouſneſs thereof, &c. Thou wilt alſo find in this Treatiſe ſeveral graces commended, as namely Humility, Charity, Heavenly mindedneſs, Publickneſs of ſpirit, Thankfulneſs, &c. alſo ſeveral duties exhorted to, viz. Sanctifying of the Sabbath, humbling our ſelves under the mighty hand of God in burning the City, reforming what is manifeſtly amiſs ſeeking unto God by prayer and faſting, &c.
Beſides the theological diſcourſes I have mentioned, there are ſeveral others that are purely moral, (for ſo the nature of the ſubject did require) now though in thoſe diſcourſes, which are but moral, (as in Chap. 46. and others) I have given ſcope to my phantaſy, to be a little youthful (or for diverſion ſake it hath taken leave ſo to be) yet have I taken no ſuch liberty, when the matter before me was divine, and ſpiritual, as being a profeſſed enemy to any thing like a jeſt, in any thing like a Sermon, or mingled with any matter, which otherwiſe might become a pulpit.
If thou art altogether a ſtranger to the art of Divine Chimiſtry, or of extracting moral and ſpiritual conſiderations out of mechanical and ordinary things (like good Spirits out of lees and dregs) thou thou mayſt learn ſomething of it here, for though ſome heads of this book be very unpromiſing, and ſuch as ſome would wonder what good could come out of them (as they ſaid of old, can any good come out of Nazareth?) yet thou wilt find the application ſomewhat practical, and profitable, which may reconcile thee to it, as a good Moral might do to a fable, that at the firſt hearing did ſeem but ſlight. There are inſtances of this in Diſcourſe 5, 6, 7. the Titles whereof promiſe little or nothing.
Wouldſt thou have thy mind to be filled with good, and uſeful thoughts, as thou paſſeſt to and fro the ruins of London (as many do very often) and as thou takeſt a view of the new buildings, either begun, or finiſhed, this Treatiſe may furniſh thee with ſeaſonable meditations, with ſome of which if thy heart be in too light a frame, thou mayſt make it more ſerious, and with others, thou mayſt make it more pleaſant, if it be too ſad.
Theſe are all the uſes, which this Treatiſe pretendeth it can ſerve for, and theſe thou wilt ſay are enough, if it perform accordingly, now whether it do ſo or no, is and muſt be left to the reader to judg; but if it do not, the Authour hath failed of his deſign, in whole, or in part.
Miſpointing and miſprinting have diſturbed the ſenſe now, and then, and made it unintelligible, but if thou pleaſeſt to have recourſe to the table of Errata, thou wilt there ſee what the Authour intended, (the ſmalneſs and ſwiftneſs of whoſe hand hath doubtleſs expoſed the Printer to more miſtakes, than otherwiſe he had been guilty of.) I have cloſed this book with a Diſcourſe of the Reſurrection of our bodies, (thoſe houſes of clay in which we dwell) (which is that Article of our Creed, which the reſurrection of London doth moſt naturally, and eaſily put us in mind of, as the deſtruction of that City, did moſt genuinely lead us into the thoughts of our own death, and diſſolution:) And thus thou haſt an account of the drift, and purport of the whole work.
I am conſcious to my ſelf that this Treatiſe carrieth with it the ſtamp, and impreſſion of many of the Authours weakneſſes (though the proverb be The eye ſeeth not its ſelf) but if no man ſhall throw a ſtone at the Authour, till one be found that hath no weakneſſes of his own (or ſhall be thought to have none, when ever he appears in print) though not guilty of, or charged with ſo many as he) I ſay, if the Authour eſcape till then, he is like to ſleep in a whole skin, for good and all.
I verily think that this poor deſpicable book, will (in the main) approve its ſelf to every mans conſcience, and though not to every mans private humour, and diſhoneſt intereſt, yet to the intereſt of the publick, and good of the community, and that there is not one expreſſion in it, but may be taken in a ſenſe that ſhall give no offence, or by which there ſhall be no ſcandalum datum, or offence juſtly given, whatſoever may be unjuſtly taken. Let thoſe that never expoſed themſelves in print, ſuſpend their cenſure but till they do; and let thoſe that are in print already, read theſe lines but with ſo much candor, as they would deſire their own ſhould be read (eſpecially if they have treated of matters hard to be treated of, and ſailed, as the Authour hath done, from firſt to laſt betwixt Scylla and Caribdis, that is amongſt rocks on every ſide of him) I ſay let them who would themſelves be conſtrued as well as ever their words will bear, but do as much for me, and it is all the favour in that kind, I ſhall intreat.
He that doth but glance upon a book, his eye may light unhappily upon ſome paſſage, one, or more which ſingly, and by its ſelf conſidered, may prejudice him againſt the reſt, and make him reſolve to read no more, whereas, if the ſame perſon had read the whole book over, he would have liked it well, and been no more offended at thoſe very paſſages, than skilful Apothecaries are at the vipers which are in the receit of Venice Treacle, which with ſuch and ſuch corrective ingredients, wherewith it is compounded makes it a more ſoveraign antidote than it would otherwiſe be. (Reader) Thou haſt my pains, and earneſt indeavours on the behalf of London, that it may riſe and flouriſh again, let me have thy pardon for whatſoever is, or ſeemeth to thee to be amiſs, in and throughout ſo well intended a work, and (which is more let me have thy prayers) that God would pardon all the defects and miſcarriages of this work, as to matter or manner, and forgive the Authour thoſe ten thouſand talents, in which (upon other accounts) he ſtands indebted to the great God, (as who can know the number of his tranſgreſſions!) as alſo that whatſoever in this book, is of real tendency to perſonal, or national, civil or ſpiritual good may be duly conſidered, entertained without prejudice and (ſo far as is poſſible) brought into practiſe.
Now my hearts deſire, and prayer to God is, that he would pleaſe to ſay concerning London, and Londoners, as concerning Iſrael and Ephraim of old, Since I ſpake againſt him, I do earneſtly remember him ſtill: therefore my bowels are troubled for him, I will ſurely have mercy upon him, Jer. 31.20. and v. 4. I will build thee, and thou ſhalt be built, O virgin of Iſrael, thou ſhalt ſurely be adorned, &c. and v. 10. He that ſcattered Iſrael will gather him, and keep him as a ſhepherd doth his flock, and v. 11. And they ſhall flow together to the goodneſs of the Lord, for wheat and for wine and for oile, and v. 12. Their ſoul ſhall be as a watered garden, and they ſhall not ſorrow any more at all, and v. 24. Turn again O virgin of Iſrael, turn again to theſe thy Cities, and v. 28. And it ſhall come to paſs that as I have watched over them to pluck up and to break down, and to throw down, and to deſtroy, and to afflict, ſo I will watch over them to build, and to plant; and v. 23. (for I may not recite all) As yet they ſhall uſe this ſpeech in the land of Judah, and in the Cities thereof, when I ſhall bring again their captivity, the Lord bleſs thee O habitation of Juſtice, and mountain of Holineſs. I ſay that God would uſe the like expreſſions concerning London, and Londoners, as here concerning Iſrael and Ephraim, is the hearty deſire, and earneſt prayer of the unworthy Authour,
Who deſireth to approve himſelf a friend to all men, but eſpecially to them who are of the houſhold of Faith. S. R.