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The Process of the Last Judgment.


We have here a description of the process of the last judgment in the great day. There are some passages in it that are parabolical; as the separating between the sheep and the goats, and the dialogues between the judge and the persons judged: but there is no thread of similitude carried through the discourse, and therefore it is rather to be called a draught or delineation of the final judgment, than a parable; it is, as it were, the explanation of the former parables. And here we have,

I. The placing of the judge upon the judgment-seat (v. 31); When the Son of man shall come. Observe here,

1. That there is a judgment to come, in which every man shall be sentenced to a state of everlasting happiness, or misery, in the world of recompence or retribution, according to what he did in this world of trial and probation, which is to be judged of by the rule of the everlasting gospel.

2. The administration of the judgment of the great day is committed to the Son of man; for by him God will judge the world (Acts xvii. 31), and to him all judgment is committed, and therefore the judgment of that day, which is the centre of all. Here, as elsewhere, when the last judgment is spoken of, Christ is called the son of man, because he is to judge the sons of men (and, being himself of the same nature, he is the more unexceptionable); and because his wonderful condescension to take upon him our nature, and to become the son of man, will be recompensed by this exaltation in that day, and an honour put upon the human nature.

3. Christ's appearing to judge the world will be splendid and glorious. Agrippa and Bernice came to the judgment-seat with great pomp (Acts xxv. 23); but that was (as the original word is) great fancy. Christ will come to the judgment-seat in real glory: the Sun of righteousness shall then shine in his meridian lustre, and the Prince of the kings of the earth shall show the riches of his glorious kingdom, and the honours of his excellent majesty; and all the world shall see what the saints only do now believe—that he is the brightness of his Father's glory. He shall come not only in the glory of his Father, but in his own glory, as mediator: his first coming was under a black cloud of obscurity; his second will be in a bright cloud of glory. The assurance Christ gave his disciples of his future glory, might help to take off the offence of the cross, and his approaching disgrace and suffering.

4. When Christ comes in his glory to judge the world, he will bring all his holy angels with him. This glorious person will have a glorious retinue, his holy myriads, who will be not only his attendants, but ministers of his justice; they shall come with him both for state and service. They must come to call the court (1 Thess. iv. 16), to gather the elect (ch. xxiv. 31), to bundle the tares (ch. xiii. 40), to be witnesses of the saints' glory (Luke xii. 8), and of sinners' misery, Rev. xiv. 10.

5. He will then sit upon the throne of his glory. He is now set down with the Father upon his throne; and it is a throne of grace, to which we may come boldly; it is a throne of government, the throne of his father David; he is a priest upon that throne: but then he will sit upon the throne of glory, the throne of judgment. See Dan. vii. 9, 10. Solomon's throne, though there was not its like in any kingdom, was but a dunghill to it. Christ, in the days of his flesh, was arraigned as a prisoner at the bar; but at his second coming, he will sit as a judge upon the bench.

II. The appearing of all the children of men before him (v. 32); Before him shall be gathered all nations. Note, The judgment of the great day will be a general judgment. All must be summoned before Christ's tribunal; all of every age of the world, from the beginning to the end of time; all of every place on earth, even from the remotest corners of the world, most obscure, and distant from each other; all nations, all those nations of men that are made of one blood, to dwell on all the face of the earth.

III. The distinction that will then be made between the precious and the vile; He shall separate them one from another, as the tares and wheat are separated at the harvest, the good fish and the bad at the shore, the corn and chaff in the floor. Wicked and godly here dwell together in the same kingdoms, cities, churches, families, and are not certainly distinguishable one from another; such are the infirmities of saints, such the hypocrisies of sinners, and one event to both: but in that day they will be separated, and parted for ever; Then shall ye return, and discern between the righteous and the wicked, Mal. iii. 18. They cannot separate themselves one from another in this world (1 Cor. v. 10), nor can any one else separate them (ch. xiii. 29); but the Lord knows them that are his, and he can separate them. This separation will be so exact, that the most inconsiderable saints shall not be lost in the crowd of sinners, nor the most plausible sinner hid in the crowd of saints (Ps. i. 5), but every one shall go to his own place. This is compared to a shepherd's dividing between the sheep and the goats; it is taken from Ezek. xxxiv. 17, Behold, I judge between cattle and cattle. Note, 1. Jesus Christ is the great Shepherd; he now feeds his flock like a shepherd, and will shortly distinguish between those that are his, and those that are not, as Laban divided his sheep from Jacob's, and set three days' journey between them, Gen. xxx. 35, 36. 2. The godly are like sheep—innocent, mild, patient, useful: the wicked are like goats, a baser kind of animal, unsavoury and unruly. The sheep and goats are here feeding all day in the same pasture, but will be coted at night in different folds. Being thus divided, he will set the sheep on his right hand, and the goats on his left, v. 33. Christ puts honour upon the godly, as we show respect to those we set on our right hand; but the wicked shall rise to everlasting shame, Dan. xii. 2. It is not said that he shall put the rich on his right hand, and the poor on his left; the learned and noble on his right hand, and unlearned and despised on his left; but the godly on his right hand, and the wicked on his left. All other divisions and subdivisions will then be abolished; but the great distinction of men into saints and sinners, sanctified and unsanctified, will remain for ever, and men's eternal state will be determined by it. The wicked took up with left-handed blessings, riches and honour, and so shall their doom be.

IV. The process of the judgement concerning each of these.

1. Concerning the godly, on the right hand. Their cause must be first despatched, that they may be assessors with Christ in the judgement of the wicked, whose misery will be aggravated by their seeing Abraham, and Isaac, and Jacob, admitted into the kingdom of heaven, Luke xiii. 28. Observe here,

(1.) The glory conferred upon them; the sentence by which they shall be not only acquitted, but preferred and rewarded (v. 34); The king shall say unto them. He that was the Shepherd (which bespeaks the care and tenderness wherewith he will make this disquisition), is here the King, which bespeaks the authority wherewith he will then pronounce the sentence: where the word of this King is, there is power. Here are two things in this sentence:

[1.] The acknowledging of the saints to be the blessed of the Lord; Come, ye blessed of my Father. First, He pronounces them blessed; and his saying they are blessed, makes them so. The law curses them for their many discontinuances; but Christ having redeemed them from the curse of the law, and purchased a blessing for them, commands a blessing on them. Secondly, Blessed of his Father; reproached and cursed by the world, but blessed of God. As the Spirit glorifies the Son (John xvi. 14), so the Son glorifies the Father by referring the salvation of the saints to him as the First Cause; all our blessings in heavenly things flow to us from God, as the Father of our Lord Jesus Christ, Eph. i. 3. Thirdly, He calls them to come: this come is, in effect, "Welcome, ten thousand welcomes, to the blessings of my father; come to me, come to be for ever with me; you that followed me bearing the cross, now come along with me wearing the crown. The blessed of my Father are the beloved of my soul, that have been too long at a distance from me; come, now, come into my bosom, come into my arms, come into my dearest embraces!" O with what joy will this fill the hearts of the saints in that day! We now come boldly to the throne of grace, but we shall then come boldly to the throne of glory; and this word holds out the golden sceptre, with an assurance that our requests shall be granted to more than the half of the kingdom. Now the Spirit saith, Come, in the word; and the bride saith, Come, in prayer; and the result hereof is a sweet communion: but the perfection of bliss will be, when the King shall say, Come.

[2.] The admission of the saints into the blessedness and kingdom of the Father; Inherit the kingdom prepared for you.

First, the happiness they shall be possessed of is very rich; we are told what it is by him who had reason to know it, having purchased it for them, and possessed it himself.

1. It is a kingdom; which is reckoned the most valuable possession on earth, and includes the greatest wealth and honour. Those that inherit kingdoms, wear all the glories of the crown, enjoy all the pleasures of the court, and command the peculiar treasures of the provinces; yet this is but a faint resemblance of the felicities of the saints in heaven. They that here are beggars, prisoners, accounted as the off-scouring of all things, shall then inherit a kingdom, Ps. cxiii. 7; Rev. ii. 26, 27.

2. It is a kingdom prepared: the happiness must needs be great, for it is the product of the divine counsels. Note, There is great preparation made for the entertainment of the saints in the kingdom of glory. The Father designed it for them in his thoughts of love, and provided it for them in the greatness of his wisdom and power. The Son purchased it for them, and is entered as the fore-runner to prepare a place, John xiv. 2. And the blessed Spirit, in preparing them for the kingdom, in effect, is preparing it for them.

3. It is prepared for them. This bespeaks, (1.) The suitableness of this happiness; it is in all points adapted to the nature of a soul, and to the new nature of a sanctified soul. (2.) Their property and interest in it. It is prepared on purpose for them; not only for such as you, but for you, you by name, you personally and particularly, who were chosen to salvation through sanctification.

4. It is prepared from the foundation of the world. This happiness was designed for the saints, and they for it, before time began, from all eternity, Eph. i. 4. The end, which is last in execution, is first in intention. Infinite Wisdom had an eye to the eternal glorification of the saints, from the first founding of the creation: All things are for your sakes, 2 Cor. iv. 15. Or, it denotes the preparation of the place of this happiness, which is to be the seat and habitation of the blessed, in the very beginning of the work of creation, Gen. i. 1. There in the heaven of heavens the morning stars were singing together, when the foundations of the earth were fastened, Job xxxviii. 4-7.

Secondly, The tenure by which they shall hold and possess it is very good, they shall come and inherit it. What we come to by inheritance, is not got by any procurement of our own, but purely, as the lawyers express it, by the act of God. It is God that makes heirs, heirs of heaven. We come to an inheritance by virtue of our sonship, our adoption; if children, then heirs. A title by inheritance is the sweetest and surest title; it alludes to possessions in the land of Canaan, which passed by inheritance, and would not be alienated longer than to the year of Jubilee. Thus is the heavenly inheritance indefeasible, and unalienable. Saints, in this world, are as heirs under age, tutored and governed till the time appointed of the Father (Gal. iv. 1, 2); and then they shall be put in full possession of that which now through grace they have a title to; Come, and inherit it.

(2.) The ground of this (v. 35, 36), For I was an hungered, and ye gave me meat. We cannot hence infer that any good words of ours merit the happiness of heaven, by any intrinsic worth or excellency in them: our goodness extends not unto God; but it is plain that Jesus Christ will judge the world by the same rule by which he governs it, and therefore will reward those that have been obedient to that law; and mention will be made of their obedience, not as their title, but as their evidence of an interest in Christ, and his purchase. This happiness will be adjudged to obedient believers, not upon a quantum meruit—an estimate of merit, which supposes a proportion between the work and the reward, but upon the promise of God purchased by Jesus Christ, and the benefit of it secured under certain provisos and limitations; and it is the purchase and promise that give the title, the obedience is only the qualification of the person designed. An estate made by deed or will upon condition, when the condition is performed according to the true intent of the donor or testator, becomes absolute; and then, though the title be built purely upon the deed or will, yet the performing of the condition must be given in evidence: and so it comes in here; for Christ is the Author of eternal salvation to those only that obey him, and who patiently continue in well doing.

Now the good works here mentioned are such as we commonly call works of charity to the poor: not but that many will be found on the right hand who never were in a capacity to feed the hungry, or clothe the naked, but were themselves fed and clothed by the charity of others; but one instance of sincere obedience is put for all the rest, and it teaches us this in general, that faith working by love is all in all in Christianity; Show me thy faith by thy works; and nothing will abound to a good account hereafter, but the fruits of righteousness in a good conversation now. The good works here described imply three things, which must be found in all that are saved.

[1.] Self-denial, and contempt of the world; reckoning the things of the world no further good things, than as we are enabled to do good with them: and those who have not wherewithal to do good, must show the same disposition, by being contentedly and cheerfully poor. Those are fit for heaven that are mortified to the earth.

[2.] Love to our brethren; which is the second great commandment, the fulfilling of the law, and an excellent preparative for the world of everlasting love. We must give proof of this love by our readiness to do good, and to communicate; good wishes are but mockeries without good works, Jam. ii. 15, 16; 1 John iii. 17. Those that have not to give, must show the same disposition some other way.

[3.] A believing regard to Jesus Christ. That which is here rewarded is the relieving of the poor for Christ's sake, out of love to him, and with an eye to him. This puts an excellency upon the good work, when in it we serve the Lord Christ, which those may do that work for their own living, as well as those that help to keep others alive. See Eph. vi. 5-7. Those good works shall then be accepted which are done in the name of the Lord Jesus, Col. iii. 17.

I was hungry, that is, my disciples and followers were so, either by the persecutions of enemies for well-doing, or by the common dispensations of Providence; for in these things there is one event to the righteous and wicked: and you gave them meat. Note, First, Providence so variously orders and disposes of the circumstances of his people in this world, as that while some are in a condition to give relief, others need it. It is no new thing for those that are feasted with the dainties of heaven to be hungry and thirsty, and to want daily food; for those that are at home in God, to be strangers in a strange land; for those that have put on Christ, to want clothes to keep them warm; for those that have healthful souls, to have sickly bodies; and for those to be in prison, that Christ has made free. Secondly, Works of charity and beneficence, according as our ability is, are necessary to salvation; and there will be more stress laid upon them in the judgment of the great day, than is commonly imagined; these must be the proofs of our love, and of our professed subjection to the gospel of Christ, 2 Cor. ix. 13. But they that show no mercy, shall have judgment without mercy.

Now this reason is modestly excepted against by the righteous, but is explained by the Judge himself.

1. It is questioned by the righteous, v. 37-39. Not as if they were loth to inherit the kingdom, or were ashamed of their good deeds, or had not the testimony of their own consciences concerning them: but, (1.) The expressions are parabolical, designed to introduce and impress these great truths, that Christ has a mighty regard to works of charity, and is especially pleased with kindnesses done to his people for his sake. Or, (2.) They bespeak the humble admiration which glorified saints will be filled with, to find such poor and worthless services, as theirs are, so highly celebrated, and richly rewarded: Lord, when saw we thee an hungered, and fed thee? Note, Gracious souls are apt to think meanly of their own good deeds; especially as unworthy to be compared with the glory that shall be revealed. Far from this is the temper of those who said, Wherefore have we fasted, and thou seest not? Isa. lviii. 3. Saints in heaven will wonder what brought them thither, and that God should so regard them and their services. It even put Nathanael to the blush, to hear Christ's encomium of him: Whence knowest thou me? John i. 47, 48. See Eph. iii. 20. "When saw we thee an hungered? We have seen the poor in distress many a time; but when saw we thee?" Note, Christ is more among us than we think he is; surely the Lord is in this place, by his word, his ordinances, his ministers, his Spirit, yea, and his poor, and we know it not: When thou wert under the fig-tree, I saw thee, John i. 48.

2. It is explained by the Judge himself (v. 40); Inasmuch as ye have done it to these my brethren, to the least, to one of the least of them, ye have done it unto me. The good works of the saints, when they are produced in the great day, (1.) Shall all be remembered; and not the least, not one of the least, overlooked, no not a cup of cold water. (2.) They shall be interpreted most to their advantage, and the best construction that can be put upon them. As Christ makes the best of their infirmities, so he makes the most of their services.

We see what recompences Christ has for those that feed the hungry, and clothe the naked; but what will become of the godly poor, that had not wherewithal to do so? Must they be shut out? No, [1.] Christ will own them, even the least of them, as his brethren; he will not be ashamed, nor think it any disparagement to him, to call them brethren, Heb. ii. 11. In the height of his glory, he will not disown his poor relations; Lazarus is there laid in his bosom, as a friend, as a brother. Thus he will confess them, ch. x. 32. [2.] He will take the kindness done to them, as done to himself; Ye have done it unto me; which shows a respect to the poor that were relieved, as well as to the rich that did relieve them. Note, Christ espouses his people's cause, and interests himself in their interests, and reckons himself received, and loved, and owned in them. If Christ himself were among us in poverty, how readily would we relieve him? In prison, how frequently would we visit him? We are ready to envy the honour they had, who ministered to him of their substance, Luke viii. 3. Wherever poor saints and poor ministers are, there Christ is ready to receive our kindnesses in them, and they shall be put to his account.

2. Here is the process concerning the wicked, those on the left hand. And in that we have,

(1.) The sentence passed upon them, v. 41. It was a disgrace to be set on the left hand; but that is not the worst of it, he shall say to them, Depart from me, ye cursed. Every word has terror in it, like that of the trumpet at mount Sinai, waxing louder and louder, every accent more and more doleful, and exclusive of comfort.

[1.] To be so near to Christ was some satisfaction, though under his frowns; but that will not be allowed, Depart from me. In this world they were often called to come to Christ, to come for life and rest, but they turned a deaf ear to his calls; justly therefore are they bid to depart from Christ, that would not come to him. "Depart from me the Fountain of all good, from me the Saviour, and therefore from all hope of salvation; I will never have any thing more to say to you, or do with you." Here they said to the Almighty, Depart from us; then he will choose their delusions, and say to them, Depart from me. Note, It is the hell of hell to depart from Christ.

[2.] If they must depart, and depart from Christ, might they not be dismissed with a blessing, with one kind and compassionate word at least? No, Depart, ye cursed, They that would not come to Christ, to inherit a blessing, must depart from him under the burthen of a curse, that curse of the law on every one that breaks it, Gal. iii. 10. As they loved cursing, so it shall come unto them. But observe, The righteous are called the blessed of my Father; for their blessedness is owing purely to the grace of God and his blessing, but the wicked are called only ye cursed, for their damnation is of themselves. Hath God sold them? No, they have sold themselves, have laid themselves under the curse, Isa. l. 1.

[3.] If they must depart, and depart with a curse, may they not go into some place of ease and rest? Will it not be misery enough for them to bewail their loss? No, there is a punishment of sense as well as loss; they must depart into fire, into torment as grievous as that of fire is to the body, and much more. This fire is the wrath of the eternal God fastening upon the guilty souls and consciences of sinners that have made themselves fuel for it. Our God is a consuming fire, and sinners fall immediately into his hands, Heb. x. 31; Rom. ii. 8, 9.

[4.] If into fire, may it not be some light or gentle fire? No, it is prepared fire; it is a torment ordained of old, Isa. xxx. 33. The damnation of sinners is often spoken of as an act of the divine power; he is able to cast into hell. In the vessels of wrath he makes his power known; it is a destruction from the presence of the Lord, and from the glory of his power. In it shall be seen what a provoked God can do to make a provoking creature miserable.

[5.] If into fire, prepared fire, O let it be but of short continuance, let them but pass through fire; no, the fire of God's wrath will be an everlasting fire; a fire, that, fastening and preying upon immortal souls, can never go out for want of fuel; and, being kindled and kept burning by the wrath of an immortal God, can never go out for want of being blown and stirred up; and, the streams of mercy and grace being for ever excluded, there is nothing to extinguish it. If a drop of water be denied to cool the tongue, buckets of water will never be granted to quench this flame.

[6.] If they must be doomed to such a state of endless misery, yet may they not have some good company there? No, none but the devil and his angels, their sworn enemies, that helped to bring them to this misery, and will triumph over them in it. They served the devil while they lived, and therefore are justly sentenced to be where he is, as those that served Christ, are taken to be with him where he is. It is terrible to lie in a house haunted with devils; what will it be then to be companions with them for ever? Observe here, First, Christ intimates that there is one that is the prince of the devils, the ring-leader of the rebellion, and that the rest are his angels, his messengers, by whose agency he supports his kingdom. Christ and his angels will in that day triumph over the dragon and his, Rev. xii. 7, 8. Secondly, The fire is said to be prepared, not primarily for the wicked, as the kingdom is prepared for the righteous; but it was originally intended for the devil and his angels. If sinners make themselves associates with Satan by indulging their lusts, they may thank themselves if they become sharers in that misery which was prepared for him and his associates. Calvin notes upon this, that therefore the torment of the damned is said to be prepared for the devil and his angels, to cut off all hope of escaping it; the devil and his angels are already made prisoners in the pit, and can worms of the earth think to escape?

(2.) The reason of this sentence assigned. God's judgments are all just, and he will be justified in them. He is Judge himself, and therefore the heavens shall declare his righteousness.

Now, [1.] All that is charged upon them, on which the sentence is grounded, is, omission; as, before, the servant was condemned, not for wasting his talent, but for burying it; so here, he doth not say, "I was hungry and thirsty, for you took my meat and drink from me; I was a stranger, for you banished me; naked, for you stripped me; in prison, for you laid me there:" but, "When I was in these distresses, you were so selfish, so taken up with your own ease and pleasure, made so much of your labour, and were so loth to part with your money, that you did not minister as you might have done to my relief and succour. You were like those epicures that were at ease in Zion, and were not grieved for the affliction of Joseph," Amos vi. 4-6. Note, Omissions are the ruin of thousands.

[2.] It is the omission of works of charity to the poor. They are not sentenced for omitting their sacrifices and burnt-offerings (they abounded in these, Ps. l. 8), but for omitting the weightier matter of the law, judgment, mercy, and faith. The Ammonites and Moabites were excluded the sanctuary, because they met not Israel with bread and water, Deut. xxiii. 3, 4. Note, Uncharitableness to the poor is a damning sin. If we will not be brought to works of charity by the hope of reward, let us be influenced by fear of punishment; for they shall have judgment without mercy, that have showed no mercy. Observe, He doth not say, "I was sick, and you did not cure me; in prison, and you did not release me" (perhaps that was more than they could do); but, "You visited me not, which you might have done." Note, Sinners will be condemned, at the great day, for the omission of that good which it was in the power of their hand to do. But if the doom of the uncharitable be so dreadful, how much more intolerable will the doom of the cruel be, the doom of persecutors! Now this reason of the sentence is.

First, Objected against by the prisoners (v. 44); Lord, when saw we thee an hungered, or athirst? Condemned sinners, though they have no plea that will bear them out, will yet in vain offer at excuses. Now. 1. The manner of their pleading bespeaks their present precipitation. They cut it short, as men in haste; when saw we thee hungry, or thirsty, or naked? They care not to repeat the charge, as conscious to themselves of their own guilt, and unable to bear the terrors of the judgment. Nor will they have time allowed them to insist upon such frivolous pleas; for it is all (as we say) but "trifling with the court." 2. The matter of their plea bespeaks their former inconsideration of that which they might have known, but would not till now that it was too late. They that had slighted and persecuted poor Christians, would not own that they had slighted and persecuted Christ: no, they never intended any affront to him, nor expected that so great a matter would have been made of it. They imagined it was only a company of poor, weak, silly, and contemptible people, who made more ado than needed about religion, that they put those slights upon; but they who do so, will be made to know, either in the day of their conversion, as Paul, or of their condemnation, as these here, that it was Jesus whom they persecuted. And, if they say, Behold, we knew it not: doth not he that pondereth the heart consider it? Prov. xxiv. 11, 12.

Secondly, Justified by the Judge, who will convince all the ungodly of the hard speeches spoken against him in those that are his, Jude 15. He goes by this rule (v. 45); Inasmuch as ye did it not to one of the least of these, ye did it not to me. Note, What is done against the faithful disciples and followers of Christ, even the least of them, he takes as done against himself. He is reproached and persecuted in them, for they are reproached and persecuted for his sake, and in all their afflictions he is afflicted. He that touches them, touches him in a part no less tender than the apple of his eye.

Lastly, Here is the execution of both these sentences, v. 46. Execution is the life of the law, and Christ will take care that that be done according to the sentence.

1. The wicked shall go away into everlasting punishment. Sentence will then be executed speedily, and no reprieve granted, nor any time allowed to move in arrest of judgment. The execution of the wicked is first mentioned; for first the tares are gathered and burned. Note, (1.) The punishment of the wicked in the future state will be an everlasting punishment, for that state is an unalterable state. It can neither be thought that sinners should change their own natures, nor that God should give his grace to change them, when in this world the day of grace was misspent, the Spirit of grace resisted, and the means of grace abused and baffled. (2.) The wicked shall be made to go away into that punishment; not that they will go voluntarily, no, they are driven from light into darkness; but it bespeaks an irresistible conviction of guilt, and a final despair of mercy.

2. The righteous shall go away into life eternal; that is, they shall inherit the kingdom, v. 34. Note, (1.) Heaven is life, it is all happiness. The life of the soul results from its union with God by the mediation of Jesus Christ, as that of the body from its union with the soul by the animal spirits. The heavenly life consists in the vision and fruition of God, in a perfect conformity to him, and an immediate uninterrupted communion with him. (2.) It is eternal life. There is no death to put a period to the life itself, nor old age to put a period to the comfort of it, or any sorrow to embitter it. Thus life and death, good and evil, the blessing and the curse, are set before us, that we may choose our way; and so shall our end be. Even the heathen had some notion of these different states of good and bad in the other world. Cicero in his Tusculan Questions, lib. 1, brings in Socrates thus speaking, Duæ sunt viæ, duplicesque cursus è corpore exeuntium: nam qui se vitiis humanis contaminarunt, et libidinibus se tradiderunt, iis devium quoddam iter est, seclusum à consilio deorum; qui autem se integros castosque servarunt, quibusque fuerit minima cum corporibus contagio, suntque in corporibus humanis vitam imitati deorum, iis ad illos a quibus sunt profecti facile patet reditus—Two paths open before those who depart out of the body. Such as have contaminated themselves with human vices, and yielded to their lusts, occupy a path that conducts them far from the assembly and council of the gods; but the upright and chaste, such as have been least defiled by the flesh, and have imitated, while in the body, the gods, these find it easy to return to the sublime beings from whom they came.