Seeing man was taken from the ground, he is neither God nor angel, hut a poor earthen vessel, such as God can easily knock in pieces and cause to return to the ground again.
And the time of need is the day of death, when I am to pack up all to be gone from hence, the way of all the earth. Now the greatest trial is come, except that of the day of judgment. Now a man is to he stripped of all but that which cannot be shaken. Now a man grows near the borders of eternity. Now he begins to see into the skirts of the next world. Now death is death, and the grave the grave indeed. Now he begins to see what it is for soul and body to part, and what to go and appear before God. Now the dark entry and the thoughts of what is in the way from a death-bed to the gate of the holy heaven, come nearer the heart than when health and prosperity do compass a man about.
Some men are cut off like the tops of the ears of corn, and some are even nipped by death in the very bud of their spring; but the safety is when a man is ripe, and shall be gathered to his grave as a shock of corn to the barn in its season.
Death is the axe which God often useth, therewith to take the barren fig-tree out of the vineyard, out of a profession, and also out of the world at once. But this axe is now new-ground; it cometh well edged to the roots of this barren fig-tree. It hath been whetted by sin, by the law, and by a formal profession, and therefore must and will make deep gashes, not only in the natural life, but in the heart and conscience also of this professor. The wages of sin is death, the sting of death is sin. Wherefore, death comes not to this man as he doth to saints, muzzled, or without his sting, but with open mouth, in all his strength; yea, he sends his first-born, which is guilt, to devour his strength and to bring him to the king of terrors.
The dark entry which the barren professor is to go through will be a sore amazement to him, for "fears shall be in the way," yea, terrors will take hold on him when he shall see the yawning jaws of death gape upon him, and the doors of the shadow of death open to give him passage out of the world. Now, who will meet me in this dark entry? How shall I pass through this dark entry into another world?
There is no judgment to be made by a quiet death of the eternal state of him that so dieth. Suppose one man should die quietly, another should die suddenly, and a third should die under great consternation of spirit; no man can judge of their eternal condition by the manner of any of these kinds of death. He that dies quietly, suddenly, or under consternation of spirit, may go to heaven, or may go to hell; no man can tell whither a man goes by any such manner of death. The judgment, therefore, that we make of the eternal condition of man, must be gathered from another consideration, to wit, Did the man die in his sins? Did he die in unbelief? Did he die before he was born again? He that is a good man, a man that hath faith and holiness, a lover and worshipper of God by Christ, according to his word, may die in consternation of spirit; for Satan will not be wanting to assault good men upon their death-bed. But they are secured by the word and power of God, yea, and are also helped, though with much agony of spirit, to exercise themselves in faith and prayer; the which he that dieth in despair can by no means do.
Let dissolution come when it will, it can do the Christian no harm, for it will be but only a passage out of a prison into a palace; out of a sea of troubles into a haven, of rest; out of a crowd of enemies to an innumerable company of true, loving, and faithful friends; out of shame, reproach, and contempt, into exceeding great and eternal glory.
Another improvement of Christ's death for us was this: by it he slew for us our infernal foes; by it he abolished death; by death he destroyed him that had the power of death; by death he took away the sting of death; by death he made death a pleasant sleep to saints, and the grave for a while an easy house and home for the body.
We change our drossy dust for gold, From death to life we fly: We let go shadows, and take hold Of immortality.
Blood takes away the guilt; inherent grace weakens the filth; but the grave is the place, at the mouth of which sin and the saved must have a perfect and final parting. Not that the grave of itself is of a sin-purging quality, but God will follow Satan home to his own door, for the grave is the door or gate of hell, and will there, where the devil thought to have swallowed us up, even there by the power of his mercy, make us shine like the sun and look like angels.
"I have a desire to depart, and to be with Christ."
The strength of this desire is such that it is ready, so far forth as it can, to dissolve that sweet knot of union that is betwixt body and soul—a knot more dear to a reasonable creature than that can be which is betwixt wife and husband, parent and child, or a man and his estate; for even all that a man hath will he give for his life, and to keep body and soul firmly knit together. But now, when this desire comes, this silver cord is loosed, is loosed by consent. This desire delightfully grants to him that comes to dissolve this union, leave to do it. "We are confident and willing rather to be absent from the body, and to be present with the Lord."
The strength of this desire shows itself in this, that it is willing to grapple with the king of terrors, rather than to be detained from that sweet communion which the soul looks for when it comes into the place where its Lord is. Death is not to be desired for itself; the apostle chose rather to be clothed upon with his house which is from heaven, that mortality might be swallowed up of life.
But yet rather than he would be absent from the Lord, he was willing to be absent from the body. Death, in the very thought of it, is grievous to flesh and blood; and nothing can so master it in our apprehensions as that by which we attain to these desires. These desires do deal with death, as Jacob's love to Rachel dealt with the seven long years which he was to serve for her. It made them seem few, or but a little time; so do these desires deal with death itself. They make it seem little, nay, a servant, nay, a privilege, because by that a man may come to enjoy the presence of his beloved Lord. I have a desire to depart, to go from the world and relations, to go from my body, that great piece of myself—I have a desire to venture the tugs and pains, and the harsh handling of the king of terrors, so I may be with Jesus Christ. These are the desires of the righteous.
Are not these therefore strong desires? Is there not life and mettle in them? Have they not in them power to loose the bands of nature, and to harden the soul against sorrow? Flow they not, think you, from faith of the finest sort, and are they not bred in the bosom of a truly mortified soul? Are these the effect of a purblind spirit? Are they not rather the fruits of an eagle-eyed confidence? Oh, these desires! they are peculiar to the righteous.
Christ in glory is worth the being with. If the man out of whom the Lord Jesus cast a legion, prayed that he might be with him notwithstanding all the trials that attended him in this life, how can it be but that a righteous man must desire to be with him, now he is in glory?
To see Jesus Christ, to see him as he is, to see him as he is in glory, is a sight that is worth going from relations and out of the body and through the jaws of death to see; for this is to see him Head over all, to see him possessed of heaven for his church, to see him preparing mansion-houses for those his poor ones that are now by his enemies kicked to and fro like footballs in the world: and is not this a blessed sight?
Secondly, I have a desire to be with him, to see myself with him; this is more blessed still: for a man to see himself in glory, this is a sight worth seeing.
Sometimes I look upon myself and say, Where am I now? and do quickly return answer to myself again, Why, I am in an evil world, a great way from heaven, in a sinful body, among devils and wicked men; sometimes benighted, sometimes beguiled, sometimes fearing, sometimes hoping, sometimes breathing, sometimes dying. But then I turn the tables, and say, But where shall I be shortly? Where shall I see myself anon, after a few more times have passed over me? And when I can but answer this question thus: I shall see myself with Jesus Christ; this yields glory, even glory to one's spirit now.
Thirdly, I have a desire to be with Christ: there the spirits of the just are perfected; there the spirits of the righteous are as full as they can hold. A sight of Jesus in the word; some know how it will change them from glory to glory. But how then shall we be changed and filled, when we shall see him as he is? "When he shall appear, we shall be like him, for we shall see him as he is."
Moses and Elias appeared to Peter and James and John, at the transfiguration of Christ, "in glory." Hew so? Why, they had been in the heavens, and came thence with some of the glories of heaven upon them. Gild a bit of wood, yea, gild it seven times over, and it must not be compared, in difference from wood which is not gilt, with the soul that but a little while has been dipt in glory.
Glory is a strange thing to men that are on this side of heaven; it is that which eye hath not seen nor ear heard, nor hath entered into the heart of man: only the Christian has a word and Spirit that at times give a little of the glimmering thereof unto him.
But Oh, when he is in the Spirit and sees in the Spirit, do you think his tongue can tell? But if the sight of heaven at so vast a distance is so excellent a prospect, what will it be when one is in it?
No marvel, then, if the desires of the righteous are to be withChrist.
There is a man upon a bed of languishing; but Oh, he dares not die, for all is not as he would have it betwixt God and his poor soul; and many a night he lies thus in great horror of mind; but do you think that he doth not desire to depart? Yes, yes; he also waits and cries to God to set his desires at liberty. At last the visitor comes and sets his soul at ease, by persuading him that he belongs to God; and what then? Oh, Now let me die; welcome death!
When men are faithful to God in this world, to do the work he hath appointed for them, by this means a dying bed is made easier.
1. By reason of that present peace such shall have, even in their time of languishing.
2. By reason of the good company such shall have at their departure. The angels of heaven shall wait upon them, as they did upon the blessed Lazarus, to carry them into Abraham's bosom. I know all that go to paradise are by these holy ones conducted thither; but yet, for all that, such as die under the clouds for unchristian walking with God, may meet with darkness in that day—may go heavily hence, notwithstanding that; yea, their bed may be as uncomfortable to them as if they lay upon nothing but the cords, and their departing from it, as to appearance, more uncomfortable by far.
But as for those who have been faithful to their God, they shall see before them; shall know their tabernacle shall be in peace; "the everlasting gates shall be opened unto them:" in all which from earth they shall see the glory of heaven.
ATTENTIVE. "And how did his good wife take it when she saw that he had no amendment, but that he returned to his old courses again?"
WISEMAN. "Why, it broke her heart; it was a worse disappointment to her than the cheat that he gave her in marriage; at least she laid it more to heart, and could not so well grapple with it. You must think that she had put up many a prayer to God for him before, even all the time that he had carried it so badly to her; and now when he was so affrighted in his sickness, and so desirous that he might live and mend, poor woman, she thought that the time was come for God to answer her prayers; nay, she did not fail with gladness to whisper out amongst her friends that it was so. But when she saw herself disappointed by her husband turning rebel again, she could not stand up under it, but fell into a languishing distemper, and in a few weeks gave up the ghost."
ATTENTIVE. "Pray how did she die?"
WISEMAN. "Die! she died bravely; full of comfort in the faith of her interest in Christ, and by him in the world to come. She had many brave expressions in her sickness, and gave to those that came to visit her many signs of her salvation. The thoughts of the grave, especially of her rising again, were sweet thoughts to her. She would long for death, because she knew it would be her friend. She expressed herself like one that was making herself ready to go to meet her bridegroom. 'Now,' said she, 'I am going to rest from my sorrows, my sighs, my tears, my mournings, and complaints: I have heretofore longed to be among the saints, but might by no means be suffered to go; but now I am going, and no man can stop me, to the great meeting, 'to the general assembly and church of the first-born which are written in heaven.' There I shall have my heart's desire; there I shall worship without temptation or other impediment; there I shall see the face of my Jesus whom I have loved, whom I have served, and who now I know will save my soul. I have prayed often for my husband that he might be converted, but there has been no answer of God in that matter. Are my prayers lost; are they forgotten; are they thrown over the bar? No; they are hanged upon the horns of the golden altar, and I must have the benefit of them myself that moment that I shall enter into the gates, in at which the righteous nation that keepeth truth shall enter: I say, I shall have the benefit of them. I can say as holy David—I say, I can say of my husband as he could of his enemies, 'As for me, when they were sick, my clothing was of sackcloth; I humbled my soul with fasting, and my prayer returned into my bosom.' My prayers are not lost, my tears are yet in God's bottle; I would have had a crown and glory for my husband, and for those of my children that follow his steps; but so far as I can see yet, I must rest in the hope of having all myself.'
"When she drew near her end she called for her husband, and when he was come to her, she told him that now he and she must part; and, said she, 'God knows, and thou shalt know, that I have been a loving, faithful wife unto thee; and as for all the abuses that I have received at thy hand, those I freely and heartily forgive, and still shall pray for thy conversion, even as long as I breathe in this world. But, husband, I am going thither where no bad man shall come; and if thou dost not turn, thou wilt never see me more with comfort. Let not my plain words offend thee; I am thy dying wife, and of my faithfulness to thee would leave this exhortation with thee: Break off thy sins, fly to God for mercy while mercy's gate stands open: remember that the day is coming when thou, though now lusty and well, must lie at the gates of death, as I do; and what wilt thou then do, if thou shalt be found with a naked soul to meet the cherubims with their flaming swords? Yea, what wilt thou then do if death and hell shall come to visit thee, and thou in thy sins and under the curse of the law?'
"When she saw that she was not regarded, she fetched a deep sigh and lay still. So he went down; and then she called for her children, and began to talk to them. And first she spoke to those that were rude, and told them the danger of dying before they had grace in their hearts. She told them also, that death might be nearer than they were aware of; and bid them look, when they went through the churchyard again, if there were not little graves there. 'And ah, children,' said she, 'will it not be dreadful to you, if we only shall meet at the day of judgment, and then part again and never see each other more?' And with that she wept; the children also wept. So she held on her discourse: 'Children,' said she, 'I am going from you. I am going to Jesus Christ; and with him there is neither sorrow nor sighing, nor pain nor tears, nor death: thither would I have you go also; but I can neither carry you nor fetch you thither. But if you shall turn from your sins to God, and shall beg mercy at his hands by Jesus Christ, you shall follow me, and shall, when you die, come to the place where I am going, that blessed place of rest; and then we shall be for ever together, beholding the face of our Redeemer, to our mutual and eternal joy.' So she bade them remember the words of a dying mother when she was cold in her grave, and themselves were hot in their sins, if perhaps her words might put a check to their vice, and they might remember and turn to God.
"Then they all went down but her darling, to wit, the child that she had most love for, because it followed her ways. So she addressed herself to that: 'Come to me,' said she, 'my sweet child, thou art the child of my joy; I have lived to see thee a servant of God; thou shalt have eternal life. I, my sweetheart, shall go before, and thou shalt follow after, if thou shalt hold the beginning of thy confidence steadfast to the end. When I am gone, do thou still remember my words. Love thy Bible, follow my ministers, deny ungodliness still, and if troublesome times shall come, set a higher price upon Christ, his word and ways, and the testimony of a good conscience, than upon all the world besides; carry it kindly and dutifully to thy father, but chose none of his ways.
"'I would have thee also, my dear child, to love thy brothers and sisters, but learn none of their naughty tricks; 'Have no fellowship with the unfruitful works of darkness, but rather reprove them.' Thou hast grace; they have none. Do thou therefore beautify the way of salvation before their eyes, by a godly life and conversation conformable to the revealed will of God, that thy brothers and sisters may see and be the more pleased with the good ways of the Lord.'
"Thus she talked to her children and gave them counsel; and after she had talked to this a little longer, she kissed it and bid it go down.
"Well, in short, her time drew on, and the day that she must die. So she died with a soul full of grace, a heart full of comfort, and by her death ended a life of trouble."
When Mr. Standfast had thus set things in order, and the time being come for him to haste him away, he went down to the river. Now there was a great calm at that time in the river; wherefore Mr. Standfast, when he was about half way in, stood a while and talked to his companions that had waited upon him thither: and he said, "This river has been a terror to many; yea, the thoughts of it also have often frightened me: now, methinks, I stand easy; my foot is fixed upon that on which the feet of the priests that bare the ark of the covenant stood, while Israel went over this Jordan.
"The waters indeed are to the palate bitter and to the stomach cold; yet the thoughts of what I am going to, and of the convoy that waits for me on the other side, doth lie as a glowing coal at my heart. I see myself now at the end of my journey; my toilsome days are ended. I am going to see that head that was crowned with thorns, and that face that was spit upon for me. I have formerly lived by hearsay and faith, but now I go where I shall live by sight, and shall be with him in whose company I delight myself. I have loved to hear my Lord spoken of; and whenever I have seen the print of his shoe in the earth, there I have coveted to set my foot too. His name has been to me as a civet-box, yea, sweeter than all perfumes. His voice to me has been most sweet, and his countenance I have more desired than they that have most desired the light of the sun. His words I did use to gather for my food, and for antidotes against my faintings. He has held me, and hath kept me from mine iniquities, yea, my steps have been strengthened in his way."
Now while he was thus in discourse, his countenance changed; his "strong man bowed under him;" and after he had said, "Take me, for I am come unto thee," he ceased to be seen of them.
But glorious it was to see how the open region was filled with horses and chariots, with trumpeters and pipers, with singers and players on stringed instruments, to welcome the pilgrims as they went up, and followed one another in at the beautiful gate of the city.
They then addressed themselves to the water, and entering, Christian began to sink, and crying out to his good friend Hopeful, he said, "I sink in deep waters; billows go over my head, all his waves go over me."
Then said the other, "Be of good cheer, my brother; I feel the bottom, and it is good."
Then said Christian, "Ah, my friend, the sorrow of death hath compassed me about. I shall not see the land that flows with milk and honey." And with that a great darkness and horror fell upon Christian, so that he could not see before him; also he in a great measure lost his senses, so that he could neither remember nor orderly talk of any of those sweet refreshments that he had met wilh in the way of his pilgrimage. But all the words that he spake still tended to discover that he had horror of mind, and heart-fears that he should die in that river and never obtain entrance in at the gate.
Here also, as they that stood by perceived, he was much in troublesome thoughts of the sins that he had committed both since and before he began to be a pilgrim. It was also observed that he was troubled with apparitions of hobgoblins and evil spirits; for ever and anon he would intimate so much by words.
Hopeful therefore here had much ado to keep his brother's head above water; yea, sometimes he would be quite gone down, and then, ere a while, he would rise up again half dead. Hopeful did also endeavor to comfort him, saying, "Brother, I see the gate, and men standing by to receive us; but Christian would answer, "It is you, it is you they wait for; you have been hopeful ever since I knew you."
"And so have you," said he to Christian.
"Ah, brother," said he, "surely if I was right, he would now arise to help me; but for my sins he hath brought me into the snare, and hath left me."
Then said Hopeful, "My brother, you have quite forgot the text, where it is said of the wicked, 'There are no bands in their death, but their strength is firm: they are not troubled as other men, neither are they plagued like other men.' These troubles and distresses that you go through in these waters, are no sign that God hath forsaken you, but are sent to try you whether you will call to mind that which heretofore you have received of his goodness, and live upon him in your distresses."
Then I saw in my dream that Christian was in a muse a while. To whom also Hopeful added these words: "Be of good cheer; Jesus Christ maketh thee whole."
And with that Christian broke out with a loud voice, "Oh, I see him again, and he tells me, 'When thou passest through the waters, I will he with thee; and through the rivers, they shall not overflow thee.'"
Then they both took courage, and the enemy was after that as still as a stone until they were gone over. Christian therefore presently found ground to stand upon, and so it followed that the rest of the river was but shallow; thus they got over.
Now upon the bank of the river, on the other side, they saw the two shining men again, who there waited for them. Wherefore, being come out of the river, they saluted them, saying, "We are ministering spirits, sent forth to minister to those that shall be heirs of salvation." Thus they went along towards the gate.
"He comforted those that wept about him, exhorting them to trust in God, and pray to him for mercy and forgiveness of their sins; telling them what a glorious exchange it would be, to leave the troubles and cares of a wretched mortality to live with Christ for ever, with peace and joy inexpressible; expounding to them the comfortable scriptures by which they were to hope and assuredly come unto a blessed resurrection in the last day. He desired some to pray with him, and he joined with them in prayer; and his last words, after he had struggled with a languishing disease, were these: 'Weep not for me, but for yourselves. I go to the Father of our Lord Jesus Christ, who will, through the mediation of his blessed Son, receive me, though a sinner; where I hope we ere long shall meet to sing the new song, and remain everlastingly happy, world without end.'"
The doctrine of the resurrection, however questioned by heretics and erroneous persons, yet is such a truth, that almost all the holy scriptures of God point at and centre in it.
There is a poor dry and wrinkled kernel cast into the ground; and there it lieth, swelleth, breaketh, and, one would think, perisheth. But behold, it receiveth life, it chippeth, it putteth forth a blade, and groweth into a stalk. There also appeareth an ear; it also sweetly blossoms, with a full kernel in the ear. It is the same wheat; yet behold how the fashion doth differ from what was sown. And our BRAN will be left behind, when we rise again. The body ariseth, as to the nature of it, the self-same nature; but as to the manner of it, how far transcendent! The glory of the terrestrial is one, and the glory of the celestial is another.
"It is sown in weakness, it is raised in power." At our first appearance, the world will tremble. Behold, the gates of death and the bars of the grave are now carried away on our shoulders, as Sampson carried away the gates of the city. Death quaketh, and destruction falleth down dead at our feet. What then can stand before us? We shall then carry such grace, majesty, terror, and commanding power in our souls, that our countenances shall be as lightning. Then shall death be swallowed up of victory.
Glory is the sweetness, comeliness, purity, and perfection of a thing. The light is the glory of the sun, strength is the glory of youth, and gray hairs are the glory of old age. That is, it is the excellency of these things and that which makes them shine. Therefore to arise in glory, it is to arise in all the beauty and utmost completeness that is possible for a human creature to possess, in all its features and members inconceivably beautiful. Sin and corruption have made mad work in our bodies as well as in our souls; 'tis sin commonly that is the cause of all that deformity and ill-favoredness that now cleaveth to us, and that rendereth us so dishonorable at our death. But now at our rising, we shall be raised incorruptible; we shall appear in such perfection that all the beauty and comeliness, sweetness and amiableness that hath at any time been in this world, it shall be swallowed up a thousand times told with this glory.
The body when it ariseth will be so swallowed up of life and immortality, that it will be as if it had lost its own human nature. You know that things which are candied by the art of the apothecary, are so swallowed up with the sweetness and virtue of that in which they are candied, that they are now as though they had no other nature than that in which they are boiled. Just thus, at the last day, it will be with our bodies. We shall be so candied by being swallowed up of life, that we shall be as if we were all spirit; when in truth, it is but this body that is swallowed up of life.
The body is also gathered up into glory, but not simply for its own sake, or because it is capable of itself to know and understand the glories of its Maker, but that it has been a companion with the soul in this world, and has also been its house, its mantle, its cabinet, and tabernacle here: it has also been that by which the soul hath acted, in which it hath wrought, and by which its excellent appearances have been manifested; and it shall also there be its copartner and sharer in its glory.
In this world the soul of the regenerate is a gracious soul; and in that world it shall be a glorious one. In this world the body was conformable to the soul as it was gracious, and in that world it shall be conformable to it as it is glorious. Yea, it shall have an additional glory to adorn and make it yet the more capable of being serviceable to and with the soul in its great acts before God in eternal glory.
If a man receive the mercy of the resurrection of the body, what a bundle of mercies will be received as wrapt up in that. He will receive perfection, immortality, heaven, and glory. And what is folded up in these things, who can tell?
As to the manner of the change of the body in its rising, this similitude also doth fitly suit: as, 1. It is sown a dead corn, it is raised a living one. 2. It is sown dry, and without comeliness; it riseth green and beautiful. 3. It is sown a single corn, it riseth a full ear. 4. It is sown in the husk, but in its rising it leaveth that husk behind it.
Further, though the kernel thus die, be buried, and meet with all this change in these things, yet none of them can cause the nature of the kernel to cease; it is wheat still. Wheat was sown, and wheat arises; only it was sown dead, dry, and barren wheat, and riseth living, beautiful, and fruitful wheat. "God giveth it a body as it pleaseth him; but to every seed his own body."
All the glory that a glorified soul can help this body to, it at this day shall enjoy. That soul that has been these hundreds or thousands of years in the heavens, in the bosom of Christ, it shall in a moment come spangling into the body again, and inhabit every member and vein of the body, as it did before its departure. That Spirit of God also, that took its leave of the body when it went to the grave, shall now in all perfection dwell in the body again. I tell you, the body at this day will shine brighter than the face of Moses or Stephen, even as bright as the sun, the stars and angels. "When Christ who is our life shall appear, we shall appear with him in glory."
Christ has showed us what our body at the resurrection shall be, by showing us in his word what his body was at and after his resurrection. We read that his body after he was risen from the dead, though it yet retained the very same flesh and bones that did hang upon the cross, yet how angelical was it at all times, upon all occasions! He could come in to his disciples with that very body, when the doors were shut upon them. He could at pleasure, to their amazement, appear in the twinkling of an eye in the midst of them. He could be visible and invisible, as he pleased, when he sat at meat with them. In a word, he could pass and repass, ascend and descend in that body with far more pleasure and ease than the bird by the art of her wing.
Now I say, as we have in this world borne the image of our first father; so at that day we shall have the image of Jesus Christ, and be as he is. 1 Cor. 15:49.
To mount up to heaven, and to descend again with pleasure, shall with us in that day be ordinary. If there were ten thousand bars of iron, or walls of brass, to separate between us and our pleasure and desire at that day, they should as easily be pierced by us as is the cobweb, or as air by the beams of the sun. And the reason is, because to the Spirit, wherewith we shall be inconceivably filled at that day, nothing is impossible; and the working of it at that day shall be in such nature and measure as to swallow up all impossibilities. "Who shall change our vile body, that it may be fashioned like unto his glorious body"—now mark—"according to the working whereby he is able even to subdue all things unto himself."
Nay further, we do not only see what operation the Spirit will have in our body by the carriage of Christ after his resurrection, but even by many a saint before his death. The Spirit used to catch Elijah away, no man could tell whither. It carried Ezekiel hither and thither. It carried Christ from the top of the pinnacle of the temple into Galilee; through it he walked on the sea. The Spirit caught away Philip from the eunuch, and carried him as far as Azotus.
Thus the great God has given us a taste of the power and glory that are in himself, and how easily they will help us, by possessing us at the resurrection, to act and to do like angels; as Christ saith, "They that shall be counted worthy of that world and of the resurrection from the dead, they shall not die, but be equal to the angels."
"Now we shall see him," to wit, Christ in his glory. Not by revelation only, as we do now, but then face to face; and he will have us with him to this very end. Though John was in the Spirit when he had the vision of Christ, yet it made him fall at his feet as dead; and also turned Daniel's beauty into corruption, it was so glorious and so overweighing a glory that he appeared in. But we shall at the day of our resurrection be so furnished, that we shall with the eagle be able to look upon the sun in his strength. We shall then "see Him as he is," who now is in the light that no eye hath seen, nor any man can see till that day.
Now we shall see into all things; there shall not be any thing hid from us. For the Spirit, with which we shall in every cranny of soul and body be filled, "searcheth all things, yea, the deep things of God." We see what strange things have been known by the prophets and saints of God; and that when they knew but in part. Abraham could by it tell to a day how long his seed should be under persecution in Egypt. Elisha by it could tell what was done in the king of Assyria's bedchamber. Abijah by this could know Jeroboam's wife so soon as, yea, before her feet entered within his door, though he saw her not. The prophet of Judah could tell by this what God would do to Bethel for the idolatry there committed, and could also point out the man by name that should do the execution, long before he was born.
What shall I say? Enoch by it could tell what should be done at the end of the world. How did the prophets circumstantially prophesy of Christ's birth, his death, his burial, of their giving him gall and vinegar, of their parting his raiment and piercing his hands and feet, of his riding on an ass also. All this they saw when they spake of him. Peter also, though half asleep, could at the very first word call Moses and Elias by their names, when they appeared to Christ in the holy mount. He is very ignorant of the operation of the Spirit that scrupleth these things.
But now, I say, if these things have been done, seen, and known by spiritual men while their knowledge has been but "in part," how shall we know, see, and discern, when "that which is perfect is come!" which will be at the resurrection: "It is raised a spiritual body."
Paul said to the Philippians that he was confident that he who had begun a good work in them, would perform it until "the day of Christ." Which day of Christ was not the day of their conversion, for that day was past with them already, they were now the children of God; but this day of Christ is the same which in other places is called the day when he shall come with the sound of the last trump to raise the dead. For you must know that the work of salvation is not at an end with them that are now in heaven; no, nor ever will be until their bodies be raised again. God has made our bodies the members of Christ, and God does not count us thoroughly saved, until our bodies be as well redeemed and ransomed out of the grave and death, as our soul from the curse of the law and dominion of sin.
Though God's saints have felt the power of much of his grace, and have had many a secret word fulfilled on them, yet one word will be unfulfilled on their particular person, so long as the grave can shut her mouth upon them. But when the gates of death do open before them, and the bars of the grave do fall asunder, then shall be brought to pass that saying which is written, "Death is swallowed up of victory." And then will they hear that most pleasant voice, "Awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast forth her dead."
The body is no such ridiculous thing in the account of Christ as it was in the account of the Sadducees. "The body is not for fornication, but for the Lord, and the Lord for the body;" and that not only in this world, but in that which is to come.
Oh my heart, it is in vain now to dissemble, or to hide, or to lessen transgressions; for there is a judgment to come, a day in which God will judge the secrets of men by his Son.
When the saints are raised, they must give an account of all things that they have done while they were in the world, of all things "whether they be good or bad."
1. Of all their bad. But mark, not under the consideration of vagabond slaves and sinners, but as sons, stewards, and servants of the Lord Jesus. "We must all stand before the judgment-seat of Christ;" we saints; "for it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God."
It is true, God loveth his people; but yet he loveth not their sins, nor any thing they do, though with the greatest zeal for him, if it be contrary to his word. Wherefore, as truly as God will give a reward to his saints and children, for all that they have indeed well done, so truly will he at this day distinguish their good and bad; and when both are manifest by the righteous judgment of God, he will burn up their bad, with all their labor and travail in it, for ever. He can tell how to save his people, and yet take vengeance on their inventions.
That is an observable place, 1 Cor. 3:12-15: "If any man build upon this foundation, (Christ,) gold, silver, precious-stones, wood, hay, stubble, every man's work shall be manifest; for the day shall declare it; because it shall be revealed by fire, and the fire shall try every man's work of what sort it is. If any man's work shall abide that he hath built thereupon, he shall receive a reward. If any man's work shall be burned, that man shall suffer loss, but he himself shall be saved, yet so as by fire."
I am persuaded that there are many things done by the best of saints, which then they will gladly disown and be ashamed of; yea, they have and do still do this with great devotion. In many things now, we offend all; and then we shall see the many offences we have committed, and shall ourselves judge them as they are.
But yet take notice, that in this day when the saints are thus accounting for their evil before their Saviour and Judge, they shall not then, as now at the remembrance and confession of sin, be filled with that guilt, confusion, and shame, that now, through the weakness of faith, attend their souls: neither shall they in the least be grieved or offended that God has, before the angels and the rest of their holy brethren, laid open to a tittle their infirmities from the least and first to the biggest and last.
For the God to whom they confess all, they will now more perfectly than ever see he doth love them and free them from all, even when and before they confess and acknowledge them to him; and they shall have their soul so full of the ravishing raptures of the life and glory that now they are in, that they shall be of it swallowed up in that measure and manner that neither fear, nor guilt, nor confusion can come near them or touch them. Their Judge is their Saviour, their husband, and head; who, though he will bring every one of them for all things to judgment, yet will keep them for ever out of condemnation. Perfect love casteth out fear, even while we are here; much more then when we are with the Saviour, our Jesus, being passed from death to life.
Now the saved having accounted for all their evil, and confessed to God's glory how they fell short and did not the truth in this or that particular, and having received their eternal acquittance from the Lord and Judge, in the sight of both angels and saints, forthwith the Lord Jesus will make inquiry into all the good and holy actions they do in the world. Now here shall all things be reckoned up, from the very first good thing that was done by Adam or Abel, to the last that will fall out to be done in the world—the good of all the holy prophets, of all apostles, pastors, teachers, and helps in the church—here also will be brought forth to light all the good deeds of masters of families, of parents, of children, of servants, of neighbors, or whatever good things any man doeth.
1. Here will be a recompense for all that have labored sincerely in the word and doctrine. Now shall Paul the planter, and Apollos the waterer, with every one of their companions, receive the reward that is according to their works.
Now all the preaching, praying, watching, and labor thou hast been at, in thy endeavoring to catch men from Satan to God, shall be rewarded with spangling glory. Not a soul thou hast converted to the Lord Jesus, not a soul thou hast comforted, strengthened, or helped by thy wholesome counsel, admonition, and comfortable speech, but it shall stick as a pearl in that crown which the Lord the righteous Judge shall give thee at that day; that is, if thou doest it willingly, delighting to lift up the name of God among men; if thou doest it with love, and longing after the salvation of sinners: otherwise thou wilt have only thy labor for thy pains, and no more. If I do this willingly, I have a reward; but if against my will, a dispensation of the gospel is committed to my charge.
But if thou do it graciously, then a reward followeth; "for what is our hope, or joy, or crown of rejoicing? Are not even ye," says Paul, "in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy."
Let him therefore that Christ has put into his harvest, take comfort in the midst of all his sorrows; and know that God acknowledges that he that converteth a sinner from the error of his way, doth even save that soul from death, and covereth a multitude of sins. Wherefore, labor to convert, labor to water, labor to build up and to feed the flock of God which is among you, taking the oversight thereof not by constraint, but willingly; not for filthy lucre, but of a ready mind; and when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
2. And as the ministers of Christ's gospel shall at this day be recompensed, so shall also those more private saints be with tender affections and love looked on and rewarded for all their work and labor of love which they have showed to the name of Christ, in ministering to his saints and suffering for his sake. "Whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free."
Ah, little do the people of God think how largely and thoroughly God will at that day own and recompense all the good and holy acts of his people. Every bit, every drop, every rag, and every night's harbor though but in a wisp of straw, shall be rewarded in that day before men and angels: "Whosoever shall give to drink to one of these little ones, a cup of cold water only, in the name of a disciple, verily I say unto you," saith Christ, "he shall in no wise lose his reward." "Therefore, when thou makest a feast," saith he, "call the poor, the maimed, the lame, and the blind, and thou shalt be blessed; for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just."
If there be any repentance among the godly at that day, it will be because the Lord Jesus, in his person, members, and word, was no more owned, honored, entertained, and provided for by them, when they were in this world; for it will be ravishing to all to see what notice the Lord Jesus will then take of every widow's mite. He will call to mind even all those acts of mercy and kindness which thou hast showed to him when thou wast among men. He will remember, cry up, and proclaim before angels and saints those very acts of thine which thou hast either forgotten or through bashfulness wilt not at that day count worth the owning. He will reckon them up so fast and so fully that thou wilt cry, "Lord, when did I do this, and when did I do the other? When saw we thee hungry and fed thee. or athirst and gave thee drink? When saw we thee a stranger and took thee in, or naked and clothed thee? Or when saw we thee sick or in a prison, and came unto thee?" And the King shall answer and say unto them, "Verily I say unto you, inasmuch as ye did it unto one of the least of these my brethren, ye did it unto me. The good works of some are manifest beforehand, and they that are otherwise cannot be hid. Whatever thou hast done to one of the least of these my brethren, thou hast done it unto me. I felt the nourishment of thy food and the warmth of thy fleece; I remember thy loving and holy visits, when my poor members were sick and in prison and the like. When they were strangers and wanderers in the world, thou tookest them in. Well done, thou good and faithful servant; enter thou into the joy of thy Lord."
3. Here also will be a reward for all that hardness and Christian enduring of affliction that thou hast met with for thy Lord, while thou wast in the world. Here now will Christ begin from the greatest suffering even unto the least, and bestow a reward on them all, from the blood of the suffering saint to the loss of a hair.
4. There is also a reward at this day for all the more, secret and more retired works of Christianity. 1. There is not now one act of faith in thy soul, either upon Christ or against the devil and antichrist, but it shall in this day be found out, and praised, honored, and glorified in the face of heaven. 2. There is not one groan to God in secret against thy own lusts, and for more grace, light, Spirit, sanctification, and strength to go through this world like a Christian, but it shall even at the coming of Christ he rewarded openly. 3. There has not one tear dropped from thy tender eye against thy lusts, the love of the world, or for more communion with Jesus Christ, but as it is now in the bottle of God, so then it shall bring forth such plenty of reward, that it shall return upon thee with abundance of increase. "Blessed are ye that weep now, for ye shall laugh." "Thou tellest my wanderings and puttest my tears in thy bottle; are they not in thy book?" "They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him."
If thou indeed and in truth close in with Jesus, thou shalt be lovingly received and tenderly embraced of Christ at that day, when he hath thousands of noble saints, as Abraham, Isaac, Jacob, David, Isaiah, Jeremiah, with all the prophets, apostles, and martyrs, attending on him; and many thousands of glittering angels ministering before him. When the ungodly shall appear there, with their pale faces, with their guilty consciences and trembling souls—who would then give thousands of worlds, if they had so many, if they could enjoy but one loving look from Christ—then shalt thou have the hand of Christ reached to receive thee, saying, Come, thou blessed, step up hither; thou wast willing to leave all for me, and now I will give all to thee. Here is a throne, a crown, a kingdom; take them. Thou wast not ashamed of me when thou wast in the world among my enemies, and now will not I be ashamed of thee before thine enemies, but will, in the view of all these devils and damned reprobates, promote thee to honor and dignity. Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Thou shalt see that those who have served me in truth shall lose nothing, but they shall be as pillars in my temple and inheritors of my glory, and shall have place to walk in among my saints and angels. Oh, who would not be in this condition? who would not be in this glory?
At the day of judgment, Israel will be sufficiently weary of this world; they will even as it were inexpressibly groan to be taken up from hence: wherefore the Lord will come, as making use of the weariness and groaning of his people, and will take them up into his chambers of rest, and will wipe away all tears from their eyes.
That we are justified in the sight of the divine Majesty by free grace, through that one offering of the body of Jesus Christ once for all, I bless God I believe it; and that we shall be brought to glory by the same grace, through the same most blessed Jesus, I thank God I believe that also Again, that the glory to which we shall be brought by free grace through the only merits of Jesus, is unspeakably glorious and complete, I question no more than I question the blessed truths but now confessed.
But notwithstanding all this, there is a reward for the righteous, a reward for their works of faith and love, whether in a doing or in a suffering way, and that not principally to be enjoyed here, but hereafter: "Great is your reward in heaven."
Paul was as great a maintainer of the doctrine of God's free grace, and of justification from sin by the righteousness of Christ imputed by grace, as any one that ever lived in Christ's service from the world's beginning till now; and yet he was for this doctrine: he expected himself, and encouraged others also to look for such a reward for doing and suffering for Christ, which he calls "a far more exceeding and eternal weight of glory." Surely, as Christ says in a case not distant from this in hand, "If it were not so, he would have told us."
Wherefore a reward I find, and that laid up in heaven; but what it is I know not, neither is it possible for any here to know it any further than by certain general words of God, such as these: "Praise, honor, glory, a crown of righteousness, a crown of glory, thrones, judging of angels, a kingdom, with a far more exceeding and eternal weight of glory."
Wherefore, though in the day of judgment thou shouldst there slight all thou didst on earth for thy Lord, saying, "When, Lord, when did we do it?" he will answer, "Then, even then when ye did it to the least of these my brethren, ye did it unto me."
"There shall be a resurrection of the dead, both of the just and unjust." For as the just go before the unjust in name and dignity and honor, so they shall, in the last day, go before them in the resurrection.
Now then, when the saints have risen out of their graves, given up their accounts, received their glory, and are set upon their thrones—when they are all of them in their royal apparel, with crowns of glory, every one presenting the person of a king, then come the unjust out of their graves, to receive their judgment for what they have done in the body. "We must all appear before the judgment-seat of Christ, that every one," both saints and sinners, "may receive the things done in his body, according to that he hath done, whether it be good or bad."
"And the windows," or floodgates, "of heaven were opened." This opening of the floodgates of heaven was a type of the way that shall be made for the justice of God upon ungodly men, when Christ has laid aside his mediatorship; for he indeed is the sluice that stops this justice of God from its dealing according to its infinite power and severity with men. He stands like Moses, and as it were holdeth the hands of God. Oh, but when he shall be taken away, when he shall have finished his mediatorial work, then will the floodgates of heaven be opened, and then will the justice and holiness of God deal with men without stint or diminution, even till it has filled the vessels of wrath with vengeance till they run over. "It is a fearful thing to fall into the hands of the living God,"
The Judge is the almighty and eternal God: the law broken is the holy and perfect rule of God, in itself a consuming fire: sin is so odious, and a thing so abominable, that it is enough to make all the angels blush to hear it but so much as once mentioned in so holy a place as that is, where the great God doth sit to judge. This sin now hangs about the neck of him that has committed it, yea, it covers him as doth a mantle.
Doubtless before the flood had carried off the ark, others besides would with gladness have had there a lodgingroom though no better than a dog-kennel; but now it was too late, "The Lord had shut the door."
As the just shall rise in power, so the wicked and unjust in weakness and astonishment. Sin and guilt bring weakness and faintness in this life; how much more when both, with all their force and power, like a giant fasten on them? As God saith, "Can thy hands be strong, and can thy heart endure in the day that I shall deal with thee?" Now will the ghastly jaws of despair gape upon thee, and now will condemnings of conscience, like thunderclaps, continually batter against thy weary spirit. It is the godly that have boldness in the day of judgment; but the wicked will be like the chaff which the wind driveth away.
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 earth, and things under the earth. On whose right hand and left shall sit all the princes and heavenly nobles, the saints and prophets, the apostles and witnesses of Jesus; every one in his kingly attire upon the throne of his glory. Then shall be fulfilled that which is written, "But those my enemies, which would not that I should reign over them, bring hither and slay them before me."
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 compass 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. "Our God will come and not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him." "His throne was like the fiery flame, and his wheels like burning fire. A fiery stream issued, and came forth from before him."
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 faces to look for what comes after—presently the books are brought forth, 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, "A fiery stream issued, and came forth from before him," he adds, "Thousands, thousands ministered to him, and ten thousand times ten thousand stood before him. The judgment was set, and the book was opened." And again, "I saw a great white throne and him that sat upon it, from whose face the earth and the heaven fled away, and there was found no more place for them', and I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life. And the dead were judged out of the things that were written in the books, according to their works."
"For many will seek to enter in, and shall not be able." They will put on all the confidence they can; they will trick and trim up their profession, and adorn it with what bravery they can. Thus the foolish virgins sought to enter in; they did trim up their lamps, and made themselves as fine as they could. They made shift to make their lamps to shine a while; but the Son of God discovering himself, their confidence failed, their lamps went out, the door was shut upon them, and they were kept out.
They will make a stop at this gate, this beautiful gate of heaven; they will begin to stand without at the gate, as being loath to go any further. Never did malefactor so unwillingly turn off the ladder when the rope was about his neck, as these will turn away in that day from the gates of heaven to hell.
It may be that when thou hearest that the dust of the street, that cleaveth to a minister of the gospel while thou rejectest his word of salvation, shall be a witness against thee at the day of judgment, thou wilt be apt to laugh, and say, The dust a witness! witnesses will be scarce when dust is forced to come in to plead against a man.
Well, sinner, mock not; God doth use to confound the great and mighty by things that are not, and that are despised.
When once the master of the house is risen up, that is, when Christ hath laid aside his mediation for sinners, and hath taken upon him only to judge and condemn, then will the wicked begin to stand without, and to knock and contend for a portion among them that are blessed. Ah, how will their hearts twitter while they look upon the kingdom of glory! And how will they ache and throb at every view of hell, their proper place; still crying, O that we might inherit life, and O that we might escape eternal death!
Thus you see how loath the sinner is now to take a hay of life everlasting. He that once would not be persuaded to close with the Lord Jesus, though one should have persuaded him with tears of blood, behold how fast he now hangs about the Lord: what arguments he frames with mournful groans; how with shifts and words he seeks to gain time, and to defer the execution. "Lord, open unto us! Lord, Lord, open unto us! Lord, thou hast taught in our streets, and we have both taught in thy name, and in thy name have we cast out devils. We have eat and drank in thy presence. And when did we see thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to thee?" O, poor hearts; how loath, how unwillingly do they turn away from Christ; how loath are they to partake of their ungodly doings! Christ must say, "Depart," once, and "Depart," twice, before they will depart. When he hath shut the door upon them, yet they knock, and cry, "Lord, open unto us:" when he hath given them their answer, that he knows them not, yet they plead and mourn. Wherefore, he is fain to answer again, "I tell you, I know you not whence you are; depart."
O this word, depart, how dreadful is it; with what weight will it fall on the head of every condemned sinner! For you must note, that while the ungodly stand thus before the Judge, they cannot choose but have a most distinct view both of the kingdom of heaven, and of the damned spirits in hell. Now they see the God of glory, the King of glory, the saints of glory, and the angels of glory; and the kingdom in which they have their eternal abode. Now they also begin to see the worth of Christ and what it is to be smiled upon by him, from all which they must depart; and as I say they shall have the view of this, so they will most clearly behold the pit, the bottomless pit, the fire, the brimstone, and the flaming beds that justice hath prepared for them of old.
At the day of judgment, will be tried whether thou art within that part of the book of life wherein all the elect are recorded; for all the elect are written here, as Christ saith, "Rejoice that your names are written in heaven."
Now then, if thy name be not found either among the prophets or apostles or the rest of saints, thou must be put by as one that is cast away, as one polluted, and as an abominable branch. Thy name is wanting in the genealogies and rolls of heaven; thou art not marked for everlasting life; therefore thou must not be delivered from that soul-amazing misery: for there are no souls can, though they would give a thousand worlds, be delivered at the day of God, but such that are found written in this book. Every one of those that are written, though never a one of those that are not written, shall in that day be delivered from the wrath to come.
But O methinks, with what careful hearts will the damned now begin to look for their names in this book. Those that, when once the long-suffering of God waited on them, made light of all admonition, and slighted the counsel of making their calling and election sure, would now give thousands of treasures, that they could but spy their names, though last and least among the sons of God. But, I say, how will they fail; how will they faint; how will they die and languish in their souls, when they shall still, as they look, see their names wanting! What a pinch will it be to Cain, to see his brother there recorded, and he himself left out. Absalom will now swoon and be as one that giveth up the ghost, when he shall see David his father, and Solomon his brother written here, while he withal is written in the earth, among the damned. Thus, I say, will sadness be added to sadness in the soul of the perishing world, when they fail of finding their names in this part of the book of life of the Lamb slain from the foundation of the world.
Observe, that among all the objections and cavils that are made and will be made by the ungodly in the day of the Lord Jesus, they have not one about election, and reprobation: they murmur not at all that they were not predestinated to eternal life; and the reason is, because then they shall see, though now they are blind, that God could in his prerogative royal, without prejudice to them that are damned, choose and refuse at pleasure; and besides, they at this day shall be convinced that there was so much reality, and downright willingness in God, in every tender of grace and mercy to the worst of men, and also so much goodness, justness, and reasonableness in every command of the gospel of grace, which they were so often entreated and beseeched to embrace, that they will be drowned in the conviction of this, that they did refuse love, grace, and reason—love, I say, for hatred, grace for sin, and things reasonable for things unreasonable and vain. Now they shall see they left glory for shame, God for the devil, heaven for hell, light for darkness. Now they shall see, that though they made themselves beasts, yet God made them reasonable creatures; and that he did with reason expect that they should have adhered to, and have delighted in, things that are good and according to God. Yea, now they shall see and be convinced, that though God did not determine to bring them to heaven against their hearts and wills, and the love that they had to their sins, yet that God was far from infusing any thing into their souls, that should in the least hinder, weaken, obstruct, or let them in seeking the welfare of their souls. Now, men will tattle and prattle at a mad rate about election and reprobation, and conclude that because all are not elected, therefore God is to blame that any are damned. But then they will see that they are not damned because they were not elected, but because they sinned; and also, that they sinned, not because God put any weakness into their souls, but because they gave way, and that wilfully, knowingly, and desperately, to Satan and his suggestions; and so turned away from the holy commandment delivered unto them. Yea, then they will see, that though God at some times did fasten his cords about their heads and heels and hands, both by godly education and smarting convictions, yet they rushed away with violence from all, saying, "Let us break their bonds asunder, and cast away their cords from us." God will be justified in his sayings, and clear when he judgeth; though men's proud ignorance thinks to have and to multjply cavils against him.
Now shall be brought before thee and all men, how many strugglings God had with thy heart, on the sick-bed, to do thee good; yea, and at such times, how many vows, promises, engagements, and resolutions thou madest before God to turn, if he would release thee from thy affliction and turn off his rod from thy back; and yet how thou didst, like the man possessed, break and snap in twain all these chains of iron with which thou hadst bound thy soul; and that for a very lust or sin. Here also will be opened before thee how often thou hast sinned against thy light and knowledge; how often thou hast laid violent hands on thy own conscience; how often thou hast labored to put out that light that hath stood in thy way to hinder thee from sinning against thy soul. Ah, Lord, what a condition will the Christless soul be in at that day; how will every one of these things afflict the damned soul they will pierce like arrows, and bite like serpents, and sting like an adder. With what shame will that man stand before the judgment-seat of Christ, who must have all things he hath done against God to provoke the eyes of his glory to jealousy, laid open before the whole host of the heavenly train. It would make a man blush to have his pockets searched for things that are stolen, in the midst of a market, especially if he stand upon his reputation and honor. But thou must have thy heart searched, the bottom of thy heart searched; and that, I say, before thy neighbor whom thou hast wronged, and before the devils whom thou hast served; yea, before God whom thou hast despised, and before the angels, those holy and delicate creatures, whose holy and chaste faces will scarce forbear blushing.
While I was gazing at all these things, I turned my head to look back, and saw Ignorance come up to the riverside; but he soon got over, and that without half the difficulty which the other two men met with. For it happened that there was then in that place one Vain-hope, a ferryman, that with his boat helped him over. So he, as the others I saw, did ascend the hill to come up to the gate; only he came alone, neither did meet with any the least encouragement. When he was come up to the gate, he looked up to the writing that was above, and then began to knock, supposing that entrance should have been quickly administered to him; but he was asked by the men that looked over the top of the gate, "Whence come you? and what would you have?" He answered, "I have eat and drank in the presence of the King, and he has taught in our streets." Then they asked him for his certificate, that they might go in and show it to the King. So he fumbled in his bosom for one, and found none. Then said they, "Have you none?" But the man answered never a word. So they told the king; but he would not come down to see him, but commanded the two shining ones that conducted Christian and Hopeful to the city, to go out and take Ignorance, and bind him hand and foot, and have him away. Then they took him up and carried him through the air to the door that I saw in the side of the hill, and put him in there. Then I saw that there was a way to hell even from the gates of heaven, as well as from the city of Destruction.