Preface

When spiritual judgments do more eminently befall a people, great outward calamities do often ensue. We know it was so in the instance, which the text here insisted on refers to. But it is not always so; the connection between these two sorts of judgments is not absolutely certain and necessary, indeed and is more frequent with the contraries of each. For this reason therefore, and because judgments of the former kind are so inexpressibly greater, and more tremendous, this discourse insists only upon them, about which serious warnings both have a clearer ground, and are of greater importance; and wholly waives the latter.

Too many are apt first to fancy similitudes between the state of things with one people and another, and then to draw inferences; being perhaps imposed upon by a strong imagination in both; which yet must pass with them for a spirit of prophecy, and perhaps they take it not well, if it does not so with others too. It were indeed the work of another prophet certainly to accommodate, and make application of what was spoken by a former, to a distinct time and people. 'Tis enough for us to learn from such sayings as this of our Saviour, those rules of life and practice, such instructions and cautions as are common to all times, without arrogating to ourselves his prerogative, of foretelling events that shall happen in this or that. The affectation of venturing upon futurity, and of foreboding direful things to kingdoms and nations, may, besides its being without sufficient ground, proceed from some or other very bad principle. Dislike of the present methods of providence, weariness and impatiency of our present condition, too great proneness to wish what we take upon us to predict, the prediction importing more heat of anger than certainty of foresight, a wrathful spirit, that would presently fetch down fire from heaven upon such as favor not our inclinations and desires, so that (as the poet speaks) whole cities should be overturned at our request, if the heavenly powers would be so easy, as to comply with such furious imprecations. A temper that ill agrees with humanity itself, not to care at what rate of common calamity, and misery, a purchase be made of our own immunity from sufferings. Indeed, to be willing to run the most desperate hazard in the case, and even covet a general ruin to others, upon a mere apprehended possibility that our case may be mended by it; when it may be more probable to become much worse. But O how disagreeable is it to the Spirit of our merciful Lord and Saviour, whose name we bear, upon any terms, to delight in human miseries! The greatest honor men of that complexion are capable of doing the Christian name, were to disclaim it. Can such angry heats have place in Christian breasts, as shall render them the well pleased spectators, indeed authors of one another's calamities and ruin! Can the tears that issued from these compassionate blessed eyes, upon the foresight of Jerusalem's woeful catastrophe, do nothing towards the quenching of these flames!

But I add, that the too-intent fixing of our thoughts upon any supposable events in this world, argues, at least, a narrow, carnal mind, that draws and gathers all things into time, as despairing of eternity; and reckons no better state of things considerable, that is not to be brought about under their own present view, in this world; as if it were uncertain or insignificant, that there shall be unexceptionable, eternal, order, and rectitude in another.

'Tis again as groundless, and may argue as ill a mind, to prophesy smooth and pleasant things, in a time of abounding wickedness. The safer, middle course, is, without God's express warrant, not to prophesy at all, but as we have opportunity, to warn and instruct men, with all meekness and long suffering; for which the Lord's ordinary messengers can never want his warrant. And, after our blessed Saviour's most imitable example, to scatter our tears over the impenitent, even upon the (too probable apprehension of the temporal judgments which hang over their heads, but most of all upon the account of their liableness to the more dreadful ones of the other state; which, in the following discourse, I hope, it is made competently evident, this lamentation of our Saviour has ultimate reference to. For the other, though we know them to be due, and most highly deserved; yet concerning the actual infliction of them, even upon obstinate and persevering sinners, we cannot pronounce. We have no settled constitution, or rule, by which we can conclude it, any more than that outward felicity, or prosperity, shall be the constant portion of good men in this world. The great God has reserved to himself a latitude of acting more arbitrarily, both as to promises, and threatenings of this nature. If the accomplishment of either, could be certainly expected, it should be of the promises rather; because as to promised rewards God is pleased to make himself debtor, and a right accrues to them to whom the promise is made, if either the promise be absolute, or made with any certain condition, that is actually performed. But God is always the Creditor poenae, the right to punish remains wholly in himself, the exacting of which he may therefore suspend, without any appearance of wrong, as seems good to him. If therefore he may withhold temporal blessings, from good and pious men, to which they have a remote and fundamental right, as having reserved to himself the judgment of the fit time and season of bestowing them. Much more does it belong to his wisdom, to fix the bounds of his patience, and longsuffering; and determine the season of animadverting upon more open and insolent offenders by temporal punishments, according as shall make most for the ends of his government, and finally prove more advantageous to the dignity and glory [reconstructed: of] it. The practice therefore, of our Saviour, in speaking so positively concerning the approaching fall and ruin of Jerusalem, is no pattern to us. He spoke not only with the knowledge of a prophet, but with the authority of a judge: and his words may be considered both as a prediction, and a sentence. We can pretend to speak in neither capacity, touching things of this nature.

But for the everlasting punishments in another world, that belong to unreconciled sinners, who refuse to know the things of their peace, the Gospel-constitution has made the connection firm, and unalterable, between their continuing, unrepented wickedness, and those punishments. When therefore we behold the impudent, provoking sins of the age wherein we live, against the natural, eternal law of our Creator, persisted in with all the marks of infidelity, and obduration, against the truth, and grace that so gloriously shine forth in the Gospel of our Redeemer, we may (after him) speak positively, He that believes not shall be damned, — Is condemned already; — shall not see Life, but the wrath of God abides on him. If you believe not that I am he, you shall die in your sins. Unless you repent, you shall all likewise perish. And here, how does it become us too, in conformity to his great example, to speak compassionately, and as those that, in some measure, know the terror of the Lord! O how doleful is the case, when we consider the inconsistent notions of many, with, not this or that particular doctrine, or article of the Christian Faith, but with the whole sum of Christianity, the Atheism of some, the avowed mere Theism of others! The former sort far outdoing the Jewish infidelity. Which people; besides the rational means of demonstrating a Deity, common to them with the rest of mankind, could, upon the account of many things peculiar to themselves, be in no suspense concerning this matter. How great was their reverence of the books of the Old [reconstructed: Testament], especially those of Moses! Their knowledge most certain of plain, and most convincing matters of fact. How long the Government of their Nation had been an immediate Theocracy! What evident tokens of the divine presence had been among them from age to age! In how wonderful a manner they were brought out of Egypt, through the Red Sea, and conducted all along through the Wilderness! How glorious an appearance and manifestation of himself God afforded to them at the giving of the Law, upon Mount Sinai! And by how apparent exertions of the divine power, the former inhabitants were expelled, and they settled in the promised land! Upon all this, they could be in no more doubt concerning the Existence of a Deity, than of the Sun in the firmament. Whereas we are put to prove, in a Christian nation, that this World, and its continual successive inhabitants, have a wise, intelligent Maker, and Lord, and that all things came not into the state wherein they are, by (no man can imagine what) either fatal necessity, or casualty.

But both sorts agree in (what I would principally remark) the disbelief of Christ's being the Messiah. And so, with both, the whole business of Christianity must be a Fable, and a Cheat. And thus it is determined, not by men that have made it their business to consider, and examine the matter (for the plain evidence of things cannot but even obtrude a conviction upon any diligent enquirer) but by such as have only resolved not to consider; who have before hand settled their purpose, never to be awed by the apprehension of an invisible Ruler, into any course of life that shall bear hard upon sensual inclination, have already chosen their Master, enslaved themselves to brutal appetite, and are so habituated to that mean servility, made it so connatural, so deeply inward to themselves, so much their very life, as that, through the preapprehended pain, and uneasiness of a violent rupture, in tearing themselves from themselves, it is become their interest not to admit any serious thought. Any such thought they are concerned (they reckon) to fence against, as against the point of a sword; it strikes at their only life, the brute must die, that (by a happy [illegible]) they may be again born men. That is the design of Christianity, to restore men to themselves again, and because it has this tendency, it is therefore not to be endured. And all the little residue of human wit which is yet left them (which because the sensual nature is predominant, is pressed into a subserviency to the interest, and defense of the brutal life) only serves them to turn every thing of serious Religion into ridicule, and being themselves resolved never to be reasoned into any seriousness, they have the confidence to make the trial, whether all other men can be jested out of it.

If this were not the case, if such persons could allow themselves to think, and debate the matter, how certain would the victory, how glorious would the Triumph be, of the Christian Religion, over all the little cavils, they are wont to allege against it! Let their own consciences testify in the case, whether ever they have applied themselves to any solemn disquisition, concerning this important affair, but only contented themselves with being able, amidst transient discourse, to cast out, now and then, some oblique glance, against somewhat or other, that was appended, or more remotely belonging, to the Christian Profession (in so much haste, as not to stay for an answer) and because they may have surprised, sometimes, one or other, not so ready at a quick repartee, or who reckoned the matter to require solemn, and somewhat larger discourse (which they have not had the patience to hear) whether they have not gone away puffed, and swollen with the conceit, that they have whiffled Christianity away, quite off the stage, with their profane breath; as if its firm and solid strength, wherein it stands stable, as a rock of Adamant, depended upon this or that sudden, occasional, momentary effort on the behalf of it. But if such have a mind to try whether any thing can be strongly said in defense of that sacred profession, let them considerately peruse what has been written by divers to that purpose. And not to engage them in any very tedious lengthy task, if they like not to travel through the somewhat more abstruse work of the most learned Hugo Grotius, de veritate Christianae Religionis, or the more voluminous Huetius his Demonstratio Evangelica, or divers others that might be named, let them but patiently and leisurely read over, that later very plain and clear, but nervous and solid Discourse of Doctor Parker upon this subject, and judge then, whether the Christian Religion lacks evidence, or whether nothing can be alleged, why we of this age, so long after Christ's appearance upon the stage of the World, are to reckon ourselves obliged to profess Christianity, and observe the rules of that holy Profession.

And really, if, upon utmost search, it shall be found to have firm truth at the bottom, it makes itself so necessary (which must be acknowledged part of that Truth) that any one that has wit enough, to be the author of a jest, might understand it to be a thing not to be jested with. It trifles with no man. And, where it is once sufficiently propounded, leaves it no longer indifferent whether we will be of it or no. Supposing it true, it is strange if we can pretend it not to be sufficiently propounded to us. Or that we are destitute of sufficient means to come by the knowledge of that Truth! Was this Religion instituted only for one nation, or age? Did the Son of God descend from Heaven; put on flesh, and die? Had we an incarnate Deity conversant among men on earth, and made a sacrifice for the sins of men? And has he left the world at liberty, whether, upon any notice hereof, they should inquire and concern themselves about him or no? Being incarnate he could not, as such, be everywhere; nor was it fit he should be long here; or needful, (and therefore not fit) he should die often. It was condescension enough that he vouchsafed once to appear, in so mean and self-abasing a form, and offered himself to put away sin, by the sacrifice of himself. And whereas he has himself founded a dominion over us in his own blood, did die, and revive, and rise again, that he might be Lord of the living, and of the dead; and the eternal Father has thereupon highly exalted him, given him a name above every name, that at his name every knee should bow, and that all should confess that he is Lord, to the praise and glory of God. And has required that all should honor the Son as himself is to be honored; has given him power over all flesh; and made him head of all things to the Church. Was it ever intended, men should, generally, remain exempt from obligation, to observe, believe, and obey him? Was it his own intention to waive, or not insist upon, his own most sacred, and so dearly acquired rights? To quit his claim to the greatest part of mankind? Why did he then issue out his commission as soon as he was risen from the dead, to teach all nations, to proselyte the world to himself, to baptize them into his name, (with that of the Father and the Holy Ghost — O the great and venerable names that are named upon professing Christians!) Could it be his intention, to leave it lawful to men to choose this, or any, or no Religion, as their humors, or fancies, or lusts; should prompt them; to disregard, and deride his holy doctrines, violate and trample upon his just and equal laws, reject and despise his offered favors and mercy, despise and profane his sacred institutions! When he actually makes his demand, and lays his claim, what amazing guilt, how swift destruction must they incur, that dare venture to deny the Lord that bought them! And they that shall do it, among a Christianized people, upon the pretended insufficiency of the revelation they have of him, do but heighten the affront, and increase the provocation. It is to charge the whole Christian institution with foolery, as pretending to oblige men, when they cannot know to what, how, or upon what ground they should be obliged; to pronounce the means and methods inept, and vain, which he has thought sufficient (and only fit) for the propagating and continuing Christianity in the world; to render the rational reception of it from age to age, impossible, in his appointed way; or unless men should be taught by angels, or voices from Heaven, or that miracles should be so very frequent, and common, as, thereby also to become useless to their end; and so would be to make the whole frame of Christian religion an idle impertinency; and, in reference to its avowed design, a self-repugnant thing, and consequently were to impute folly to him who is the Wisdom of God.

And how are other things known, of common concern, and of which an immediate knowledge is as little possible? Can a man satisfy himself that he has a title to an estate, conveyed down to him by very ancient writings, the witnesses of which are long since dead and gone? Or that he is obliged by laws made many an age ago? Or could any records be preserved with more care and concern, than those wherein our religion lies? Or be more secure from designed, or material depravation? But this is no place to reason these things. Enough is said by others, referred to before. I only further say, if any that have the use of their understandings, living in a Christian nation, think to justify their infidelity and disobedience to the Son of God, by pretending they had no sufficient means to know him to be so, the excuse will avail them alike, as that did him, who insolently said, Who is the Lord, that I should obey his voice? I know not the Lord, neither will I, etc. For have not we as good means to know who Christ is, as the Egyptians, at that time had, to know who was the God of Israel, (though afterwards he was more known by the judgments which he executed?) Although the knowledge of the only true God be natural, and the obligation to it common to men, yet the indisposition to use their understanding this way, is so great and general, and the express revelation that Jesus Christ was the Son of God, requires so much less labor to understand it, than there is in arguing out the existence and attributes of God, by an inhabile, sluggish mind, that the difference cannot be great, if any, on that side. This latter only needs the inquiry, from where the revelation comes, which as it is not difficult in itself, so this occasion, namely, of its being proposed, does invite and urge to it; whereas the generality of the pagan world have little of external inducement, leading them into inquiries concerning the true God. Therefore, all circumstances considered, I see not how they that live under the Gospel, can be thought to have less advantage and obligation, to own Jesus of Nazareth to be the Son of God, than the rest of the world, to own the only living and true God; or that the former should be less liable to the revelation of the wrath of God from heaven, for holding supernatural truth in unrighteousness, than the other, for doing so injurious violence to that which is merely natural. To what severities then, of the divine wrath and justice, even of the highest kind, do multitudes lie open in our days!

For besides those (much fewer) mental (or notional) infidels, that believe not the principles of the Christian religion, against the clearest evidence, how vastly greater is the number of them that are so, in heart and practice, against their professed belief! That live in utter estrangement from God, as without him in the world, or in open enmity against him, and contrariety to the known rules of the religion they profess! How many that understand nothing of its principal and plainest doctrines! As if nothing were requisite to distinguish the Christian from the Pagan world, more than an empty name; or as if the Redeemer of sinners had died upon the Cross, that men might more securely remain alienated from the life of God, not to reconcile and reduce them to him! Or that they might with safety indulge appetite, mind earthly things, make the world their God, gratify the flesh, and make provision to fulfill the lusts of it, defy Heaven, affront their Maker, live in malice, envy, hatred to one another! Not to bless them, by turning them from these impieties and iniquities! As if it were so obscurely hinted, as that it could not be taken notice of, that the grace of God, which brings salvation to all men, has appeared, teaching them to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, so looking for the blessed hope. And that Christ gave himself for us, to redeem us from all iniquity, and to purify us to himself a peculiar people, zealous of good works! How many, again, are Christians, they know not why! Upon the same terms that others are Muslims, because it is the religion of their country, by fate or by accident, not by their own choice and judgment! The same inconsideration makes them be Christians, that makes others be none.

And now, shall our Redeemer be left to weep alone, over these perishing souls! Have we no tears to spend upon this doleful subject? Oh that our heads were waters, and our eyes fountains! Is it nothing to us, that multitudes are sinking, going down into perdition, under the name of Christian, under the seal of baptism, from under the means of life and salvation! Perishing! and we can do nothing to prevent it. We know they must perish that do not repent and turn to God, and love him above all, even with all their hearts and souls, and mind and might; that do not believe in his Son, and pay him homage, as their rightful Lord, sincerely subjecting themselves to his laws and government. But this they will not understand, or not consider. Our endeavours to bring them to it, are ineffectual, 'tis but faint breath we utter. Our words drop and die between us and them! We speak to them in the name of the eternal God that made them, of the great Jesus who bought them with his blood, and they regard it not. The Spirit of the Lord is in a great degree departed from among us, and we take it not to heart! We are sensible of lesser grievances, are grieved that men will not be more entirely converted to our several parties and persuasions, rather than that they are so disinclined to become converts to real Christianity; and seem more deeply concerned to have Christian religion so or so modified, than whether there shall be any such thing! Or whether men be saved by it, or lost!

This sad case, that so many were likely to be lost under the first sound of the Gospel; and the most exemplary temper of our blessed Lord in reference to it, are represented in the following treatise; with design, to excite their care for their own souls, who need to be warned, and the compassions of others, for them, who are so little apt to take warning. The good Lord grant it may be, some way or other, useful for good!

John Howe.