Wherefore, so soon as ever they are risen out of their graves; they will feel a continual sinking under every remembrance of every sin, and thoughts of judgment; in their rising they fall--fall, I say, from thenceforth, and for ever. And for this reason the dungeon into which they fall is called "bottomless" (Rev 20:1).

Because, as there will be no end of their misery, so there will be no stay or prop to bear them up in it. Only, as I said before, they shall not now, as afore, be separate body from soul; but both together, be bound in the cords of sin and iniquity, in which they shall now tremble as thieves and murderers, &c., as they go before the Judge, to hear what he will say unto them.

[THIRD--The examination and judgment of the wicked.]--Now, when the wicked are thus raised out of their graves, they shall, together with all the angels of darkness, their fellow-prisoners, be brought up, being shackled in their sins, to the place of judgment; where there shall sit upon them Jesus Christ, the King of kings and Lord of lords, the Lord Chief Judge of things in heaven, and things in earth, and things under the earth. On whose right hand, and left, shall sit all the princes, and heavenly n.o.bles; the saints and prophets, the apostles and witnesses of Jesus; every one in his kingly attire, upon the throne of his glory (Joel 3:11-14). Then shall be fulfilled that which is written, "But those mine enemies, which would not that I should reign over them, bring hither, and slay them" (Luke 19:27).

[THE JUDGMENT OF THE WICKED.]

When every one is thus set in his proper place, the Judge on his throne, with his attendants, and the prisoners coming up to judgment, forthwith there shall issue forth a mighty fire and tempest from before the throne, which shall compa.s.s it round about; which fire, shall be as bars and bounds to the wicked, to keep them at a certain distance from the heavenly Majesty. As David saith, "Our G.o.d shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him"

(Psa 50:3). And again, "His throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him;" &c. (Dan 7:9,10).

This preparation being made, to wit, the Judge with his attendants, on the throne; the bar for the prisoners, and the rebels all standing with ghastly jaws, to look of what comes after: presently the books are brought forth, to wit, the books both of death and life; and every one of them opened before the sinners, now to be judged and condemned. For after that he had said before, "A fiery stream issued and came forth from before him": he adds, "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the book was opened"

(Dan 7:10). And again, "I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before G.o.d; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works" (Rev 20:11,12).

He doth not say, the book was opened, as of one, but the books, as of many. And indeed, they are more than one, two, or three, out of which the dead shall in the judgment be proceeded against.

First then, there is the book of the creatures to be opened. Second, The book of G.o.d's remembrance. Third, The book of the law. And fourth, the book of life. For by every one of these, that is, out of what is written in them, shall the world of the unG.o.dly be judged.

"And the books were opened."

First, The book of the creatures shall be opened, and that first, it concerns man's nature; and next, as it relates to all other creatures.

I. He will shew in what the principles of nature were, as they were G.o.d's creation; and how contrary to these principles, the world have walked, acted, and done. The principles of nature are concluded under three general heads.

1. That man by his own natural reason and judgment may gather, that there is a G.o.d, a Deity, a chief, or first, or princ.i.p.al Being, who is over all, and supreme above all. This instinct, I say, man merely as he is a rational creature findeth in himself; and hence it is, that all heathens that mind their own natural reason, do conclude, that we are his offspring; that is, His creation and workmanship. That He made heaven and earth, and hath made of one blood, all nations of men; that "in him we live, and move, and have our being;" &c. (Acts 17:24-29).

It appears further, that man by his own nature, doth know that there is such a G.o.d.

(1.) By his being able to judge by nature, that there is such a thing as sin; as Christ saith, "Why even of yourselves judge ye not what is right?" (Luke 12:57). As if he had said, You are degenerated even from the principles of nature, and right reason; as Paul saith in another place, "Doth not even nature itself teach you?" (1 Cor 11:14). Now he that can judge, that there is such a thing as sin, it must of necessity be, that he understandeth that there is a G.o.d, to whom sin is opposite; for if there be no G.o.d, there is no sin against him; and he that knows not the one, knows not the other.

(2.) It is evident further, that man by nature knows that there is a G.o.d, by those fits of fear, and dread that are often begotten in themselves, even in every man that breatheth in this world; for they are by their own consciences, and thoughts, convicted and reproved, judged and condemned, though they know neither Moses nor Christ--For the Gentiles which have not the law, these are a law to themselves, and shew the work of the law written in their hearts (Rom 2:14,15)--that is, by this very thing, they hold forth to all men, that G.o.d created them in that state and quality, that they might in and by their own nature, judge and know that there is a G.o.d. And it further sheweth itself, saith he, by those workings of heart, convictions of conscience, and accusations, that every thought maketh within them, together with the fear that is begotten in them, when they transgress, or do those things that are irrational, or contrary to what they see they shall do. I might add further, that the natural p.r.o.neness that is in all men to devotion and religion, that is, of one kind or another, doth clearly tell us, that they by the book of nature, which book is themselves, do read that there is one great and eternal G.o.d.

2. The second principle of nature is, that this G.o.d should by man be sought after, that they might enjoy communion with him for ever. As I said before, the light of nature sheweth man, that there is a great G.o.d, even G.o.d that made the world; and the end of its shewing him this is, that "they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us" (Acts 17:27).

3. This light of nature teacheth, that men between themselves, should do that which is just and equal. As Moses said, and that long before the law was given, "Sirs, ye are brethren, why do ye wrong one another?" (Acts 7:26; Exo 2:13). as who should say, You are of equal creation, you are the same flesh; you both judge, that it is not equally done of any, to do you wrong, and therefore ought to judge by the same reason, that ye ought not to wrong one another.

Now against every one of these three principles, hath every man in the whole world transgressed; as Paul saith, "For both Jews and Gentiles--are all under sin" (Rom 3:9). For as touching the first, (1.) who is he that hath honoured, reverenced, worshipped, and adored the living G.o.d, to the height, both of what they saw in him, and also according to the goodness and mercy they have as men received from him? All have served and worshipped the creature more than the Creator, who is blessed for ever (Rom 1:25), and so have walked contrary to, and have sinned against, this bond of nature, in this first principle of it.

(2.) Men, instead of minding their own future happiness, as nature teacheth, they have, through their giving way to sin and Satan, minded nothing less; for though reason teacheth all men to love that which is good and profitable, yet they, contrary to this, have loved that which is hurtful and destructive. Yea, though sense teacheth to avoid the danger that is manifest; yet man, contrary to reason and sense both, even all men, have both against light and feeling, rejected their own happiness; as Paul saith, "Who knowing the judgment of G.o.d, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them" (Rom 1:31).

(3.) Man, instead of doing equity, and as he would be done by, which nature itself teacheth: he hath given up himself to vile affections, being filled, by refusing the dictates of nature, "with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of G.o.d, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful"

(Rom 1:29-31).

And observe it, he doth not say, that all these things are by every man put into practice; but every man hath all these in his heart, which there defile the soul, and make it abominable in the sight of G.o.d. They are filled with all unrighteousness, which also appears, as occasion serveth, sometimes one of them, sometimes more. Now, man having sinned against that natural light, judgment, reason, and conscience, that G.o.d hath given him; therefore, though as I said before, he neither knew Moses nor Christ, yet he shall perish.

"As many," saith Paul, "as have sinned without law, shall also perish without law" (Rom 2:12).

Yea, here will man be found not only a sinner against G.o.d, but an opposer of himself, a contradictor of his own nature, and one that will not do that which he judgeth even of himself to be right (2 Tim 2:25). Their sin is written upon the tables of their own heart (Jer 17:1), and their own wickedness and backsliding shall both correct and reprove them (Jer 2:19).

It is marvellous, if we consider, how curious a creature man was made of G.o.d; to behold how much below, besides, and against that state and place, man acts and does in this state of sin and degeneracy.

Man in his creation was made in the image of G.o.d (Gen 1:26), but man, by reason of his yielding to the tempter, hath made himself the very figure and image of the devil. Man by creation was made upright and sinless; but man by sin, hath made himself crooked and sinful (Eccl 7:29). Man by creation had all the faculties of his soul at liberty to study G.o.d his creator, and his glorious attributes and being; but man by sin, hath so bound up his own senses and reason; and hath given way for blindness and ignorance of G.o.d, so to reign in his soul; that now he is captivated and held bound in alienation and estrangedness both from G.o.d, and all things truly spiritually good; "Because," saith he, "that when they knew G.o.d, they glorified him not as G.o.d,--but became vain in their imaginations, and their foolish heart was darkened"

(Rom 1:21). And again, "Having the understanding darkened, being alienated from the life of G.o.d, through the ignorance that is in them, because of the blindness of their hearts" (Eph 4:18).

Now, for this abuse of the workmanship of G.o.d, shall man be brought forth to the judgment, shall be convicted, cast, and condemned as a rebel, against both G.o.d and his own soul, as Paul affirmeth, and that when he reasoned but as a man (Rom 3:5,6).

When this part of the book touching man's nature is opened, and man convicted and cast by it, by reason of his sinning against the three general principles thereof:

II. Then forthwith is the second part of the book opened, which is the mystery of the creatures; for the whole creation, that is before thee, are not only made to shew the power of G.o.d in themselves; but also to teach thee, and to preach unto thee, both much of G.o.d and thyself; as also the righteousness, and justice of G.o.d against sin; "For the wrath of G.o.d is revealed from heaven against all unG.o.dliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of G.o.d is manifest in them; for G.o.d hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and G.o.dhead; so that they are without excuse"

(Rom 1:18-20).

1. The creation then of the world, namely, of the heavens, earth, sun, moon, stars, with all other the creatures of G.o.d: they preach aloud to all men, the eternal power and G.o.dhead of their Creator (Psa 8:3). In wisdom he hath made them all (Psa 104:24): to be teachable, and carrying instruction in them; and he that is wise, and will understand these things, even he shall understand the loving-kindness of the Lord; for "the works of the Lord are great, sought out of all them that have pleasure therein" (Psa 107; 111:2).

2. As the creation in general preacheth to every man something of G.o.d; so they do hold forth, how man should behave himself both to G.o.d, and one to another; and will a.s.suredly come in, in the judgment, against all those that shall be found crossers, and thwarters of what G.o.d by the creatures doth hold forth to us.

(1.) As First, The obedience of the creatures, both to G.o.d and thee. (a.) To G.o.d, they are all in subjection (set devils and men aside) even the very dragons, and all deeps, fire, hail, snow, and vapours (Psa 148:7,8), fulfilling his word. Yea, the winds and seas obey him (Mark 4:41). Thus, I say, by their obedience to G.o.d they teach thee obedience, and by their obedience shall thy disobedience be condemned in the judgment (Psa 147:15-18). (b.) Their obedience to thee, also teacheth thee obedience to all superiors; for every kind of beasts, and of birds, and serpents, and things in the sea, is tamed, and hath been tamed, and brought into obedience by mankind. Man only remains untamed and unruly, and therefore by these is condemned (James 3:7,8).

(2.) The fruitfulness of all the creatures in their kind, doth teach and admonish thee to a fruitful life to G.o.dward, and in the things of his holy word. G.o.d did but say in the beginning, Let the earth bring forth fruit, gra.s.s, herbs, trees, beasts, creeping things, and cattle after their kind; and it was so (Gen 1:24).

But to man, he hath sent his prophets, rising early, and sending them, saying, "O do not this abominable thing that I hate" (Jer 44:4). but they will not obey. For if the Gentiles, which have not the law, do, by some acts of obedience, condemn the wickedness of those who do by the letter and circ.u.mcision, break the law: how much more shall the fruitfulness of all the creatures come in, in the judgment, against the whole world! As Job saith, By the obedience and fruitfulness of the creatures he judgeth, and so will judge, the people (Job 36:27-32).

(3.) The knowledge and wisdom of the creatures, do with a check, command thee to be wise, and do teach thee wisdom. The stork in the heaven, the swallow and the crane, by observing the time and season of their coming, do admonish thee to learn the time of grace, and of the mercy of G.o.d (Jer 8:7). The ox and the a.s.s, by the knowledge they have of their master's crib, do admonish thee to know the bread and table of G.o.d, and both do and shall condemn thy ignorance of the food of heaven (Isa 1:3).

(4.) The labour and toil of the creatures doth convict thee of sloth and idleness. "Go to the ant, thou sluggard; consider her ways, and be wise;" for she provideth her food in the summer, and layeth up against the day of trial (Prov 6:6,7). But thou spendest the whole summer of thy life in wasting both time and soul. All things are full of labour, saith Solomon (Eccl 1:8), only man spendeth all the day idle (Matt 20:6), and his years like a tale that is told (Psa 90:9; Rom 10:21). The coney is but a feeble folk, yet laboureth for a house in the rock, to be safe from the rage of the hunter (Prov 30:26).

The spider also, taketh hold with her hands, and is in king's palaces (Prov 30:28). It is man only that turneth himself upon the bed of sloth, as the door doth itself upon the hinges. 'Tis man, I say, that will neither lay hold on the rock Christ, as the coney doth teach, nor lay hold on the kingdom of heaven, as the spider doth bid him (John 5:40).

(5.) The fear that is in all creatures, when they perceive that danger is near, it teacheth men to fly from the wrath to come, "In vain the net is spread in the sight of any bird" (Prov 1:17), but man, man only is the fool-hardy creature, that lieth wait for his own blood, and that lurketh privily for his own life. How I say, will every creature fly, run, strive, and struggle to escape the danger it is sensible of! 'Tis man only that delighteth to dance about the mouth of h.e.l.l, and to be knowingly smitten with Satan's snare (Rom 1:32).

(6.) The dependence that all the creatures have upon G.o.d; they teach thee to depend on him that made thee; yea, and will in the judgment condemn thee for thy unlawful practices, and dealings for thy preservation. The young ravens seek their food from G.o.d (Psa 147:9; Job 38:41), and will condemn thy lying, cheating, overreaching, defrauding, and the like. They provide neither storehouse, nor barn (Luke 12:24); but thou art so greedy of these things, that thou for them shuttest thyself out of the kingdom of heaven (Prov 17:16).

(7.) The love and pity that is in their hearts to their young, and one another: will judge and condemn the hard-heartedness that is in thee to thy own soul. What shall I say? "The heaven shall reveal his iniquity; and the earth shall rise up against him" (Job 20:27). That is, all the creatures of G.o.d, they will, by their fruitfulness and subjection to the will of their Creator, judge and condemn thee for thy disobedience, and rebellion against him.

3. Now, as these creatures do every day call unto thee, and lay before thee these things: so he hath for thy awakening, in case thou be asleep, and senseless, creatures of another nature; as,

(1.) Thy bed, when thou liest down in it, preacheth to thee thy grave; thy sleep, thy death; and thy rising in the morning, thy resurrection to judgment (Job 14:12; 17:13; Isa 26:19).

(2.) The jail that thou seest with thine eyes, and the felons that look out at the grate, they put thee in mind of the prison of h.e.l.l, and of the dreadful state of those that are there (Luke 12:58,59).

(3.) The fire that burns in thy chimney, it holds forth the fire of h.e.l.l unto thee (Isa 10:16; Rev 20:14).

(4.) The ugly smell, stench, and steam, of the burning brimstone, it shews thee the loathsome, odious, and dreadful torments of h.e.l.l (Rev 19:20).

(5.) The darkness of the night in solitary places, and the fears that do commonly haunt those that walk therein: it preacheth to thee the fears and frights, the scares and amazements, that will for ever attend all d.a.m.ned souls (Matt 8:12; Deu 28:65-67).

(6.) By thy delighting, when thou art cold, to lay sticks on the fire to warm thyself, not caring how fiercely they flame therein, so thou canst be warm and be refreshed thereby, by this, I say, G.o.d preacheth to thee, with what delight he will burn sinners in the flames of h.e.l.l, for the easing of his mind, and the satisfaction of his justice. "Ah," saith he, "I will ease me of mine adversaries, and avenge me of mine enemies" (Isa 1:24).

(4.) Yea, by thy blowing the fire, that it may fasten upon the wood the better; thou preachest to thyself how G.o.d will blow the fire of h.e.l.l by the rigour of his law, to the end, it may by its flames, to purpose, kindle upon d.a.m.ned sinners (Isa 30:33).

All these things, as inconsiderable and unlikely as they may appear to you now, yet in the judgment will be found the items, and warning words of G.o.d to your souls. And know, that he who could overthrow the land of Egypt with frogs, lice, flies, locusts, &c., will overthrow the world, at the last day, by the book of the creatures; and that by the least and most inconsiderable of them, as well as by the rest. This book of the creatures, it is so excellent, and so full, so easy, and so suiting the capacity of all, that there is not one man in the world but is catched, convicted, and cast by it. This is the book, that he who knows no letters may read in; yea, and that he who neither saw New Testament, nor Old, may know both much of G.o.d, and himself by. 'Tis this book, out of which generally, both Job and his friends did so profoundly discourse of the judgments of G.o.d; and that out of which G.o.d himself did so convincingly answer Job. Job was as perfect in this book, as we are, many of us in the scriptures; yea, and could see further by it, than many now adays do see by the New Testament and Old. This is the book out of which, both Christ, the prophets, and apostles, do so frequently discourse by their similitudes, proverbs, and parables, as being the most easy way to convince the world, though by reason of their ignorance, nothing will work with them, but what is set on their heart by the Holy Ghost.

One word further, and I have done with this, and that is, G.o.d hath sealed the judgment of the world by the book of the creatures; even by man's own carriage unto such of them, which, through any impediment, have disappointed his expectations. As thus: if thou hast but a tree in thy orchard, that neither beareth fruit, nor aught else that is good; why, thou art for hewing it down, and for appointing it, as fuel for the fire. Now thou little thinkest that by thy thus judging thou shouldst pa.s.s sentence upon thy own fruitless soul; but it is so; "And now also the axe is laid unto the root of the trees, therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire." For as truly as thou sayest of thy fruitless tree, Cut it down, why doth it c.u.mber the ground? so truly doth thy voice cause heaven to echo again upon thy head, Cut him down; why doth he c.u.mber the ground?

(Matt 3:10; Luke 13:6-8; Eze 15:1-6).11