The righteousness of the Lord's judgments asserted

Front matter

Glass

Book__ L

THE RIGHTEOUSNESS

Introduction

JVe read of no crime, throughout the Scriptures, which more frequently drew down divine vengeance upon people and nations, than that of forsaking the Lord and going after other gods, whereby they became corrupt and brutish in life and knowledge

And moreover, we may likewise observe, that the main root and ground of all that idolatry, was selfishness, covetousness, or the love oj money, which is called the root of all evil; which still cause th people to err from the true and living faith in God, (as in i. Timothy vi ) and so pierceth with many sorrows, and raise th a gulf of darkness, tike as John describes, (signifying things which should then shortly come to pass,) he saw the smoke rise out of the pit, which darkeneth both the sun and air ; (see Rev \x.) and hath not the pit been opened, by such as are highly esteemed of men, yea, even esteemed as bright luminaries, or stars oj the first order ?

And may it not now be queried, whether there ever was any age of the world, wherein idolatry did more rage than at the present time ? or is there any nation wherein it more abounds than our offln ? seeing (as the Scripture saith,) that covetousness is idolatry , and the love of money is the root of all ii

evil ; and that appears all along, to have been a main cause of the vanities into which the people fall aivay in the time of the laiv and the prophets, even unto the gospel times, yea, so largely set forth and the subject so dwelt upon throughout the Scriptures, that to advert to texts of that impoit, might seem tike taking from the weight of that which is set forth throughout the whole ; but when J recite a particular passage, I only mean to say— see how like these are to the Scriptures throughout.

Hoiv marvellously clear, doth Moses point tut and foretell of their revoltings, and consequent judgments, as we may read in Deut xxxii. fyc. which appear so applicable to our state, even to the present day, that 1 shall quote a few lines, in ordet to refer to the whole.

Speaking in the name of the Lord, he saith ; " they have moved me to jealousy with that which is not God ; they Uave piovoked me to anger with their vanities : and J will move them to jealousy with those ivhich are not a people ; I will provoke them to anger with a foolish nation, tyc I will heap mischiefs upon them ; / will spend mine arrows upon them " ( Deut xxxii. 21. 23 )

And the prophets lament the like revoltings and evils, which are written for our warning

Jeremiah likens the daughter of Zion to a comely and delicate woman ; even at the time when he saith, that from the least of them unto the greatest every one is given to covetousness ; and from

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the prophet even to the priest every one dealetk jalsely ; and so they healed the hurt of the people slightly ', saying, peace, peace, when there is no peace ; and were not ashamed when they committed abomination, neither could they blush ; therefore''' ( he saith ) " they shall jail among them that /all ; at the time that 1 shall visit them they shall be cast down, saith the Lord." (See Jeremiah m )

And in Chap ii saith, " why tirmmest thou thy way to seek love ? there/ ore hast thou also taught the wicked ones thy ways: also in thy skirts is found the blood of the souls of the poor innocents : 1 have not found it by secret search, but upon all these; yet thou sayest, because I am innocent, surely his anger shall turn from me ; behold I will plead with thee, because thou sayest, I have not sinned." (Jer. ii S3 34 35.;

A fid such appears to have been the state, in which the Redeemer found them, when he came, for the bringing in of the better hope even the hope of the glorious and free Gospel ; who J or our sake also, condescended to reason with them, that we likewise should be instructed, even by many such sayings as these

" He that is faithful in that which is least, is jaithjul also in much ; and he that is unjust in the least, is unjust also in much ; if therefore ye have not been faithful in the unrighteous Mammon, who wilt commit to your trust the true richea ? and if ye have not been faithful in that which is another mans, who shall give you that which is your own ?

No servant can serve two masters ; for either he will hate the one, and love the other ; or else he will hold to the one, and despise the other ; ye cannot serve God and Mammon. And the Pharisees also who ivere covetous, heard all these things ; and they derided him. And he said unto them, ye are they which justify yourselves before men ; but God knoweth your hearts ; for that which is highly esteemed among men is abomination in the sight of God.' 1 (Luke xvi. 10. 11. 12. 13. 14. 15.)

Preface

Some serious Reflections, by way of Preface; with a short allusion to those called the Nobility and Gentry : and other Remarks ( touching the Signs of the Times,) of too general tendency to be brought into the following Sections.

These Reflections are not the result of rash, hasty imagination, or speculative notions, neither have the contending interests, or jarring sentiments which hath appeared in the world, been any inducement to me, thus to come forth as a fool, in their view, who may be prudent in their own sight; nay, but these remarks may rather be accounted as the mere gleanings, or fragments, of some mournful cogitations and forebodings of that harvest which may be fast ripening. And though this be but as the residue of a shaken tree, or like unto a few berries of the uttermost

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branches, even as the forebodings of that harvest which may yet be as a heap in the day of grief and desperate sorrow, because the people know not the Lord, neither consider the operation of his hand. And seeing that they can calculate the ages of the world, and the regions thereof, even above and beneath, how is it then, that they know not the Lord, (the maker of all things,) neither consider the operation of his hand ? is it not because they will not know nor consider ? therefore they see not, neither can they hear, even because they would not see nor hear.

" Who hath ears to hear, let him hear," is a solemn admonition often repeated in Scripture ; yea, and even where the words are not literally alike, the warning appears to be equally strong and pointed ; whether it speaks of hearing, seeing, feeling or understanding : it is remarkable in what divers manners of speech the same thing is set before us; as if in order that we should be reasoned with, in all manner of ways the most awakening, to arouse mankind from a state of spiritual lethargy, yea even if so be, that some should be more likely to be attracted by one manner of speech, and others by something different; yet but one uniform language, to vii

awake and call upon God, with the unfailing promise annexed, that Christ would give them light ; insomuch, that if such as did not hear Moses and the Prophets would not be persuaded though one rose from the dead, how should we escape, if we make light of the sayings also, of Christ and his Apostles?

And now, all ye who profess faith in Christ, (if ye reverence his sayings) take notice how severely the Lord upbraided the people (among whom he walked), because they could not discern the signs of the times, whereby it is evident, that they should have known if it had not been their own fault, seeing that he is no hard master, nor ever required impossibilities ; but he reasoned with them (by which also he reasoneth with us) to shew, that they had ample faculties for to see, hear, and understand, and he also sheweth the cause why they could not use their faculties ; and that is, because they would not^ we may therefore see, that his light, and grace, and truth, hath appeared to all, though such as reject him, receive his grace in vain, in whom the light becomes darkness ; and now, let us awfully remember the cause which the Lord sheweth, why they could not see; oh! if ye regard his sayings, mark well what viii

he saith, even that it is not because they had no eyes, but because they had two eyes, and one blinded the other, because the eye was not single, for " if thine eye be single thy whole body shall be full of light." {Matthew, \l 22, 23— Luke, xl 34J Behold, oh ! ye unbelievers in the light, the cause of your unbelief, even that ye cannot believe or see, because ye have two eyes, or an evil eye, even when the Lord, by his light or conviction in the conscience shews what is good, and reproves the evil, then there is not a taking heed thereunto in such as do evil ; because they hate the light, who hate its reproofs and terrors for sin, and would not part with those things which are reproved and made manifest by the light,— but have another eye, that looks out, to save the lusts and inclinations of the flesh, and the corruption thereof, from the death blow which the Lord would bring upon them ; and that is the evil eye, which fills the whole body with darkness; and that is the eye also, which looks out after the glory of this world, and minds what others say, and have said, and done, that they may follow their example ; but would not follow the Lord, nor trust him, because he would spare no lust ; such would rather learn of men.

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who would (each them to save that which their soul lusteth after, even that wisdom and friendship, which they take to be the high road to the honours and profits of this world, or whatever beloved object lies nearest to the heart, whether within or without; if Satan can but draw out the mind to look at and follow it, instead of looking to the Lord, that is the evil eye, which so looks out to man rather than God, whereby the whole body becomes full of darkness.

So it is with all the sons and daughters of Adam in the fall ; since the day wherein the tempter was hearkened unto, and that eye opened in Adam and Eve, which looked upon the tree of knowledge, and saw it pleasant to the eyes, a tree of desire to make one wise, and hearkened to the tempter, (who said they should be as Gods,) and so let in an aspiring mind, which destroyed all their felicity ; but how happy were they, while they had an ear, only to hear and obey what the Lord had commanded them ; but when there was an ear opened to hear contrary to his commandment, and an eye to see what the Lord never shewed them, nor desired them to look after, behold what death and darkness was the effect thereof ; alas ! bow was the ear, the eye, and altogether thrown

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out of order, beyond the reach of any comparison, insomuch that death came upon them even while alive in the body ; and the Lords voice, (which they had heard with delight,) now became a terror ; and that eye, which before could see nothing but harmony and innocence, became blinded with guilt and shame ; and that understanding which had named the creatures which the Lord had made, became so deranged, as to think of hiding, (in the garden ) bom the Lord who is omnipresent.

And wonderful as all that should now appear, it is so exactly the state of all the sons and daughters of Adam in the fail, that no language could more strikingly set forth the condition of such as hearken to the tempter at this day, and who also hear and follow the voice of such as are beguiled by the snbtiity of the serpent ; the Lord's voice is a terror to all that hate the light, and that is the condemnation of all that love darkness rather than the light; such would hear and v)bey, (yea and trust) man rather than the Lord ; they that hate the light, would hide from God, (who is light,) as Adam did, and that is the state of all his sons and daughters in the fall, and will remain so for ever, with every soul that xi

would not come to Christ the Redeemer, out of the fall, who is the repairer of the breach, and the restorer of paths to dwell in.

And when he came into the world in that prepared body, to redeem mankind, and restore the joys of God's salvation to the ends of the earth, we may observe, that many, who were highly esteemed amongst men, and thought most eminent for wisdom, learning and piety, were the most severely upbraided by our Saviour, as men who could not discern the signs of the times; yea, they were called such as had eyes that could not see, ears that could not hear, and hearts which could not understand, and even such of the chief rulers as believed on him, did not confess him, because they loved the praise of men more than the praise of God, for the world by wisdom knew him not, nay, but their chief rulers and scribes, (who were esteemed as the centre and fountain of light and understanding,) were the furthest off from having that eye opened, which could see the things that belonged to their peace, and they were the men, who, with their subtilty, craft, and covetousness, tended most wofully to darken the minds of the people, and settle them down secure in the way which leads to destruction, as xii

we may read in Matthew, xxiii. Mark, xii. Luke, xx. John, ix. and many other parts of Scripture ; and that which hardened the heart and darkened the understanding in that day, will never enlighten it in any age of the world.

Yet now alas, how many who read those sayings, pass them over, as if they should not be applicable to their own state, and as if they were only recorded as a declaration of what took place in that day ; but are they not also written for our instruction, correction, and admonition, that so we may be warned (by that which befell the Jews) to beware of rejecting the Saviour as they did, whereby they were left in a state of death, darkness, and self- righteousness ? and now, all sorts of people are equally warned thereby, let their profession be what it may, whether of the national way of religion, or the most zealous dissenter, or whatever else, whether professor or profane, or however circumstanced in the world, high or low, rich or poor, all of us together may do well to take notice, how many sorts, ways, and opinions, were among the Jews, which (however widely they differed one from another) were all professing to look for the Messiah, and yet, how wofully did they (or most of them) reject him when he apxiii

peared ? because they were carnally minded, and not spiritual, but, looking out for something suitable to man's wisdom, by which each was built up in their own way; insomuch, that (how far soever they differed from each other) some of all sorts seemed agreed in rejecting the Saviour ; but most of all, their great and wise ones, who could not bear the purity, simplicity, and spirituality of his life and doctrine ; which being so contrary to their wisdom, and to their carnal selfish views, that they were filled with madness, insomuch, that some of the most moderate amongst them would say, these are hard sayings who can bear them ? others said he hath a devil and is mad, why hear ye hi in ?

And now, is there not as great danger at this day, that many who make a high profession, and speak highly of his coming and mediation, (yea, and of the redemption which comes by Christ,) yet may withstand the glorious design thereof, as stiff as ever the Jews did, who were the betrayers and murderers of the Prince of Life ? Alas, what shall be said of high professing Christians, who go about to establish their own righteousness ; settling down in their different forms of religion, and as zealous for the ceremonies thereof, as ever

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the Jews were, while as yet, they may be equally from beneath, as the Jews in their ceremonies, yea, and with less command for their observance of them than the Jews, who were commanded to observe the figures of the ceremonial law iu its season, until Christ came; and will not the mere formal christian be far more inexcusable than the Jew, if so be, that after all their profession of the Lord from Heaven, (the quickening spirit,) they should yet sit down in that which is from beneath, even the works of the flesh ? not submitting to his righteousness which is of faith, and so not believing in his heavenly promise of his law written in the heart, even the law of the spirit of life in Christ Jesus, which should change the heart, and make all things new, and all of God, in righteousness and true holiness, even as by making the inside clean, the outside should be clean also, yea, all the life and conduct of the true Christian should be of a piece, like the example left us by the Lord, that we should follow his steps, as Peter saith, (1 Peter, ii. 21,) and if we should follow his steps in suffering, how could we do otherwise in conduct through life ; yet now, after all, if we say (or think) as the Jews did, who *aid, these are hard sayings, who cau hear it, and

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in like manner thrust his good spirit and ways far from us, and so go out from his spirit and council, and settle down in a form of godliness, without the power ; such go from the religion of Jesus, let the form be what it may.

The Scripture chargeth us to turn away from such as go away from the power of God ; (2 Timothy, iii. 5.) and saith, that such as had the form of godliness, yet were proud and covetous, yea, and lovers of pleasure more than lovers of God, but Christ, the power of God, redeems out of all iniquity, so we may see, that the religion of Jesus is neither more nor less than his own spirit and power made manifest in the soul ; and John saith, all who deny that were of Antichrist, so that the fairest, and most specious profession of Christ that ever yet appeared, without his spirit, is at best but a bastard, brought forth by the great mother of harlots and abominations of the earth, and that is the birth which at this day corrupteth the earth, and fills it with violence, yea, with the violence which is done to the convictions of the Prince of Life, by such as profess him, while their life and conduct say, away with such a one from the earth, and release unto us the robber, yea even that which hath robbed and spoiled the earth, and xvi

filled it with violence, (who can read this ?) that which is of the earth, earthy, would rather bear, and be more at liberty with the robber, even though they should have tasted of the spoil, confusion, and insurrection which he had made since the days of Adam, yet he being of their own nature and spirit, they could bear with him rather than Christ, who is not of this world, and whose spirit all crucify unto themselves, who live after the flesh, even while they may shew great zeal, and make a specious profession of the gospel, and would be much offended to be called unbelievers.

And after all that hath been done for the nations called Christendom, who profess that blessed faith of which the Jews proved themselves unworthy through their unbelief, yet if we who profess that precious faith, should fall into the like desperate depravity, with which they were upbraided, as the cause, not only of their woful calamities, but also the cause, why they could not read or understand even the judgments of the Lord denounced against themselves; and thus the Scripture setteth forth the cause, saying, " wherefore the Lord said, Forasmuch as this people draw uear me with their mouth, and with their lips do honour me, but have removed their heart far from me, xvii

and their fear toward me is taught by the precept of men : — therefore, behold, I will proceed," &c. (Isaiah xxix. 13.) and although that was addressed to the people of Israel, yet it stands as a warning to the ages of the world, and now after all that the Lord hath done for us, if we should forsake hira, and go after other gods as they did, should we not be more guilty and far less excusable than the Jews, against whom the anger of the Lord waxed hot, and his fierce wrath was often poured forth upon them for serving other gods; whereby the heart became dark and gross, and their manners corrupted, until at last they were destroyed from being a gathered people : and we who have had a gracious offer of the precious faith (which they lost), and have even been partakers of a foretaste of many blessed effects, which should be the portion of the true believer, even as it respects the life that now is, with many precious demonstrations of the blessed fruition thereof, ia that which is to come.

Such is the foretaste which hath been set forth before the Christian world by a cloud of witnesses through the long forbearance of God, which hath not been for our own righteousness, but according to the greatness of his mercy ; and if (after all,)

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we should follow lying vanities, and forsake that sure mercy, by going after other gods as the Jews did, though quite in a different way ; yet if the heart be removed from the Lord, there lieth the whole evil, yea, the evil nature is then put on, and the divine nature departed from ; for no good thing can proceed out of the heart which departeth from the Lord, and he is not as a man that could be mocked with empty lying compliments of lip honour, or other performance, while the heart is far from him, serving other gods, for whatsoever the heart of man goes after, that is his god, and if it be an earthly corruptible object, that will corrupt and darken the mind and manners of such as cleave thereunto ; and that is the root and ground of idolatry, which corrupteth the earth.

Therefore if the heart go from the fear and law of the Lord written therein, and so become dark, gross, and earthly, going after covetousness and the vanities of the world, which were the vanities of the heathen that knew no God ; would it not then be just and righteous with the Lord, the Judge of all the earth, who will do right, and hath shewn long forbearance, which if we slight, and will not turn to him that smiteth (or chastenxix

eth in mercy,) would it not then be just and righteous with him, for to deal with us, in righteous judgment, and fury poured forth, seeing that it is his unalterable purpose, to erect a standard of righteousness in the nations ? hath he not a right to rule, break, and dash to pieces, (all that will not be fashioned conformable to his will,) until he comes to rule, whose right it is ? and if that should appear to us, to be effected in (comparative) slow degrees, should not his forbearance and long suffering lead us to repentance, even so as thoroughly to amend our ways, and our doings, rather than to stout it out, until the overflowing scourge pass over, when there should be no remedy ? Who knows but the Lord may yet hasten his work, and cut it short in righteousness, in a manner which we have not yet witnessed ; and such are the considerations which I feebly aim at bringing into view, by the following plain simple reflections.

And now if I can do nothing for the truth, I should be sorry indeed to do any thing against it; and as I desire, that none who read (the following pages,) should hurt themselves, (by indulging impressions resulting from the lightness of a vain mind ;) I would earnestly and affectionately remind some, of a caution which they may read ill Scripture, that is, " therefore be not ye mockers, lest your bands be made strong and although many may be disposed to deride what they read herein, and view it with contempt and ridicule; yet I am persuaded, that whoever thou art, that may read this little book, (strange or awkward as it should appear) thou may find something therein to suit thy own condition, whatever may be thy state or situation, or however circumstauced in life ; and I myself, if I should live to see it at a future day, desire to be preserved in such a state of mind, as to be instructed by remarks that may be found therein.

Nevertheless, I am quite aware, that there are many things about it, (beside what may be thought of the singularity of the subject,) which will appear to the self-righteous^ critic, exceeding rude, and unfit for to appear in an age and nation so polished, refined, and reformed as those in which we now live ; but all that and much more that might be said of the like kind, have little or no weight with me, though I would not (willingly) offend any, jet, as offences will come, I would remind such as may be offended, to remember, that it cometh by such as cause the offence, rather than by him that pointeth out the cause ; and xxi

here it seems as well for me, slightly to hint at a few of the most prominent objections, that may occur to many, or most readers, who may be strongly prejudiced against what is herein set forth.

And first, I know that some would object, that many things like what is held forth herein, hath been already advanced by evil-minded men, whose designs therein were mischievous ; to which I would answer, that I am satisfied in my own conscience, which I trust will bear me witness, that I dare not join in any wise with those whose designs were evil, let their pretensions be what they may ; and if such should seem to make a handle of some evils which I may point out, yet their being taken notice of by evil-minded men, may not be a sufficient cause for me to pass them by, though I never chose to go their way ; and now, if mischievous, evil minded men, should say what we know to be true, and should complain of abuses and of evil ways, would that be a reason why they should not be believed ? or that they who commit such things, should still persist therein, because ill-disposed men pointed at them ? would not that be sinning with a high hand indeed ? If . I should fall into the mire, and should my

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adversary meet me and make sport of my filthy condition, would that be a reason for me to tumble into it again ? or that my friends should not help me or take notice of my situation ? and because my enemy watched after me for evil, is that a reason why my friend should not look towards me for good ? Albeit I am aware, that a desperate disease may sometimes be followed by desperate consequences : and is it not high time to look about, when the sword of the wicked seems drawn against the iniquity of a nation, seeing that righteous men would not be fit to execute the Lord's vengeance upon a guilty people?

* And now, as the length and tediousness of the whole may appear objectionable to most readers, especially at this day, when the world seems bur-

* As to lhat common objection, that the repetition of the same words is tiresome and takes away from the weight ;

I would answer, lhat such a conclusion may be erroneous, if resting only with the hearer or the reader, who (peradveuture) could feel little or no weight in the most solemn subject, if only once repeated, or never mentioned at all ; and then, if such should be repeatedly called upon, to attend to things in which they felt no interest, (though of the deepest concernment to themselves ;) it is no marvel if such should think a repetition both insipid and tiresome, while the soul cleaveth unto the dust of the earth, settling xxiii