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Separate Spirits
264. Spirits Separate.
Though we do not certainly know that separate spirits can properly be
said to be in any place, seeing that spirit cannot be said to be in
place at all, only with respect to the immediate mutual operation there
is between that and body. Now we know not whether there be any such
mutual operation with regard to separate spirits, whether or no there be
any immediate excitation of any corporeal ideas, or any other way than
as they see them in minds that are united to bodies, or remember them as
formerly excited in themselves. I say, though we do not certainly know
this, yet it does not seem probable that their manner of existence and
receiving ideas shall be so exceedingly different from what it is here,
and from the church on earth, with whom they are of the same family, and
so exceedingly alien from what it will be after the resurrection, so
exceedingly different from the existence of the man Christ Jesus, their
head, and so exceedingly alien from Enoch and Elijah, some of their
number and who are now of the same glorified society. Doubtless they are
not more so than the angels who never were united to bodies. But it
seems to me very improbable that there should be no corporeal world with
respect to the angels who have so much to do with the church on earth,
and who shall be conversant with the saints after the resurrection, and
with whom they shall be conversant. I therefore cannot think that as
soon as a spirit leaves a body, the corporeal world is annihilated with
regard to it, but that corporeal ideas are excited in them by some law.
Why is Christ’s body made glorious now in heaven, if there are none in
heaven to behold his glory, or if separate spirits do not perceive the
beauty of bodies?
413. Heaven: Separate
Spirits. One reason why the apostle so much insisted upon the
resurrection of the dead, rather than the blessedness of a separate
state, as an encouragement to Christians, was because they in those days
looked upon Christ’s coming, and so the resurrection, as just at hand.
499. Hades. Separate
Spirits. Heaven. Hell. Our first parents enjoyed great happiness. They
dwelt in paradise, and there had a confluence of spiritual and outward
blessings and delights, before they had so much as performed the
condition of eternal happiness, or had had a trial for it. It need not
therefore be wondered at, that the separate spirits of saints should be
in a very happy state before they are judged at the last judgment, and
that the wicked should be very miserable.
555. Heaven. Separate
State. Angels. The saints are spectators of God’s providences relating
to his church here below. (Vide Hebrews 6:15. Notes.) One end of the
creation of the angels and giving them such great understanding, was
that they might be fit witnesses and spectators of God’s works here
below, and might behold all parts of the divine scheme, and see how it
was accomplished in the divine works and revelations from age to age.
Mortal men see but a very little, they have but a very imperfect view of
God’s providence in the world while they live, and they do not live long
enough to see more than a very small part of the scheme. God saw fit
that there should be creatures of very great discerning, and
comprehensive understanding, that should be spectators of the whole
series for the works of God. And therefore they were created in the
beginning of the creation, that they might behold the whole series from
the beginning to the consummation of all things. And therefore we read
that they sang together, and shouted for joy when they beheld God
forming this lower world. Job 38:7; So we are taught that they are
spectators of the work of redemption, and the progress of it. 1 Tim.
3:16; Eph. 3:10. And as God has made them to be spectators of the great
works of the divine wisdom and power, so that their minds may be the
more engaged and entertained, God allows them to have a subordinate hand
in them, and he improves them as his messengers and servants in bringing
them to pass.
Hence I argue that
undoubtedly the souls of departed saints are also spectators of the same
things, for they go to be in heaven with the angels. The angels carry
them to paradise, and we cannot suppose that they leave them there, and
that the only opportunity they have to converse with angels from their
death till the end of the world, is while they are on their way from
earth to Abraham’s bosom. The saints even on earth have from time to
time been admitted to converse with angels, and shall they not do so
much more familiarly, when they go to be with Christ in paradise? The
spirits of just men made perfect, are reckoned as of the same society
with the angels, and as dwelling with them in Mount Zion, the city of
the living God, the heavenly Jerusalem, which the apostle elsewhere
calls “Jerusalem which is above,” by which he doubtless means heaven.
Why should not the saints go to be with the angels when they go from
their bodies, seeing they are of the same family? The angels are their
brethren. Why should they be kept separate from the angels, who are
their brethren in the same family? As the angel in the Revelation tells
John he is of his brethren, Rev. 22:9. And if anyone would understand
that, not of a proper angel, but of the departed soul of one of the
saints, then will it make much more to our present purpose. If one of
them was sent to reveal to John the providences of God relating to the
church on earth, then certainly departed saints are acquainted with
them. But that the departed saints do dwell in heaven with the angels is
most evident, because we learn by Eph. 3:15, that the whole family is in
heaven and in earth. Departed saints are doubtless of the family, the
angels they also are of the family, and saints and angels are all
gathered together in one in Christ, Eph. 1:10; Col. 1:16, 20. But none
can doubt but that heaven is the dwelling place of the angels.
It is no privilege to be
continued in this world, to have opportunity to see here the success of
the gospel and glorious things accomplished in the church. If this had
been any privilege, the man Christ Jesus should have been allowed it: he
saw very little success, while he was here, of all that he did and
suffered. The success was chiefly after he went to heaven, and there he
can see it better than if he were here. And this is part of his promised
glory, that he there sees the success of his redemption, and his own
kingdom carried on and flourishing in this world, Isa. 53:10-12. And it
is the will of Christ, that departed saints should be with him where he
is, that they may behold this glory of Christ, which the Father gives
him and be partakers with him in it. John 17:24.
565. Heaven: Separate
Spirits. The happiness which the departed souls of the saints being with
Christ have before the resurrection, is proleptical, or by way of
anticipation. This is not the proper time of their reward. The proper
time of the reward and glory of saints is after the end of the world,
when an end shall be put to the world’s state of probation: then
succeeds the state of retribution. When all the present dispensations of
the covenant of grace shall be ended, and Christ shall have brought all
enemies under his feet, and shall have fully accomplished the ends and
designs of his mediatorial kingdom, and his own glory shall be fully
obtained, and he shall have fully finished God’s scheme in the series of
revolutions in divine providence: — then will be the time of Christ’s
joy and triumph, and then will be the proper time of judgment and
retribution, and then will be the proper time of the reward and glory of
Christ’s followers. The state that spirits of just men are in now is not
the proper state of their reward. It is only a state wherein they are
reserved against the time of their reward. It is the time wherein the
pure chosen espoused virgin is reserved in the King’s house against the
day of marriage, and the joy and blessedness that they now enjoy with
Christ in their conversation with him, though it appear to us
unspeakably great, is only by way of prelibation of what is future, and
therefore vastly short of it. Such is God’s overflowing love to them,
that while they are only reserved for their designed glory, they shall
be reserved in blessed abodes, as a king would entertain her whom he
reserves for marriage, and whom he loves with a strong and ardent love,
in no mean manner, but in a way suitable to his love to her and his
design concerning her. The state of the blessed souls in heaven is not
merely a state of repose, but of a glorious degree of anticipation of
their reward, as is evident by Heb. 6:12. See my Notes on it. Thus it is
God’s way, from his overflowing goodness to his people, to grant a
prelibation of blessings before the proper season. So the church of the
Old Testament had an anticipation of gospel benefits before Christ came,
and the gospel days commenced. So the saints now are allowed in a
measure to anticipate the blessedness that is to succeed the fall of
antichrist. Rev. 6:9-11, “I saw under the altar the souls of them that
were slain for the Word of God, and for the testimony which they held,
and they cried with a loud voice, saying, How long, O Lord, Holy and
true, dost thou not judge and avenge our blood on them that dwell on the
earth? And white robes were given to every one of them; and it was said
unto them that they should rest yet for a little season, until their
fellow-servants also, and their brethren also, which should be killed as
they were, should be fulfilled.” Those white robes were the glory and
reward which God gave them beforehand, the earnest of what was to be
after antichrist’s fall. So the saints here in this world have that
light, holiness, and joy, that is an anticipation and earnest of what
they are to have in heaven, and what they have now in heaven is but an
earnest of what they are to have afterwards at the consummation of all
things, and when all things come to be settled in their fixed and
eternal state. Therefore the apostle so often speaks of the reward and
glory of the saints at Christ’s second coming, and encourages Christians
with that, without any mention of the glory which they shall receive
before.
666. Separate State. Texts
made use of by Dr. Watts in his essay to prove a separate state: Psa.
73:24, 26; Ecc. 12:7; Isa. 57:2; Luke 9:30-31; Acts 7:59; 2 Cor. 5:1-2;
2 Cor. 12:2-3. It shows that St. Paul thought that a soul might exist,
think, know, and act, in paradise, in a state of separation. (Vide my
Notes on the text.) Phil. 1:21; 1 Thes. 4:14; 1 Pet. 3:18-20. Spirits in
prison: Jude 7; Rev. 6:9; Heb. 11:14. The Jews generally supposed
separate spirits; and Christ did not correct them. Mat. 14:26; Luke
24:36, etc. Acts 23:8-9. More evident proofs: Mat. 10:28. Luke 16:22,
etc. Luke 20:37-38. Luke 23:42-43. 2 Cor. 5:6, 8; Phil. 1:23-24; Heb.
12:23; 2 Pet. 1:13-14. To which may be added, Acts 1:25. See my Note on
Heb. 12:1. Blank Bible, p. 766.
710. Heaven. Separate
State. Resurrection. Dispensations. How the happiness of the
resurrection state will exceed the present happiness in heaven. It looks
to me probable that the glory of the state of the church after the
resurrection will as much exceed the present glory of the spirits of
just men made perfect, as the glory of the gospel dispensation exceeds
the Mosaic dispensation, or as much as the glory of the state of the
church in its first or purest state of it, or rather in its state in the
Millennium (wherein alone the glory of the gospel dispensation will be
fully manifested), exceeds the state of the church under the law, and as
much as the state, the company, of glorified souls exceed this. Of old,
under the Mosaic dispensation, the church saw things very darkly. They
saw as it were by a reflex light, as we see the light of the sun by that
of the moon. They saw gospel things in dark types and shadows, and in
dark sayings, that were, as it were, riddles, or enigmas. The glory of
that dispensation was no glory in comparison of the glory of the
evangelical dispensation it so much excels, but under the gospel
dispensation those dark shadows are ceased, and instead of enigmas or
dark sayings, the apostle uses great plainness of speech. 2 Cor. 3:12.
The night, in which we saw by a reflex light only, is ceased, and Christ
is actually come, we enjoy daylight. John the Baptist was the day star
to usher in the day, and when he was born, the day spring from on high
visited us, as Zachariah his father sang. Luke 1:78-79. And when Christ
himself came, the sun rose, especially when he rose from the dead and
shed forth his light and heat on the day of Pentecost. And now we see
the sun by his own direct light, we see him immediately, the veil is
taken away, and we all see with open face. 2 Cor. 3:18. But still, even
under the gospel dispensation, we see by a reflex light, we see only the
image in a looking-glass in comparison of what we shall in the future
state. 1 Cor. 13:12. We understand not by plain speeches and
declarations, but as in an enigma, or dark saying, as it is said in the
same place, for the things of heaven cannot be expressed as they be in
our language. The apostle, when he went there, said of them, that it was
not lawful or possible to utter them. But when the souls of the saints
are separated from their bodies, they shall no longer see heavenly
things as in an enigma, or dark saying, for they shall go themselves to
heaven to dwell there, and shall immediately see and hear those things
that it is not possible or lawful to utter plainly, or know immediately
in this world. They shall then no longer see Christ by reflection as in
a looking-glass, because they shall be where Christ himself shall be
immediately present. For they that are departed are with Christ, and
they that are absent from the body are present with the Lord. When that
which is perfect is come, then we shall no more see by a looking-glass
or enigma, but shall see face to face, as the apostle shows, 1 Cor.
13:10, 12, “But when that which is perfect is come,” is said with
respect to the separate souls of the saints, as is evident by Heb.
12:23, for they are there called the spirits of just men made perfect.
And therefore when the soul of the saint leaves the body and goes to
heaven, it will be like coming out of the dim light of the night into
daylight. The present state is a dark benighted state, but when the soul
enters into heaven, it is like the rising of the sun, for they shall
then see the Sun of righteousness, by his own direct light, because they
shall be with him. They will be spirits made perfect in that respect,
that is, it will be perfect day with them. Pro. 4:18. We cannot in the
present state see clearly, because we have a veil before us, even the
veil of the flesh. The church is Christ mystical: the church in the
Old-Testament state was represented by Christ in his fleshly state, such
as he was in before his death. For Christ was the head of that church in
that state, and was subject to the same ordinances with them, was under
the same dispensation with his church till his death.
His flesh was as it were a veil that hindered our access to heavenly
things, or seeing them immediately. When Christ died, this veil was rent
from the top to the bottom, and the holy of holies, with the ark of the
testament, were opened to view. And especially will this be fulfilled in
the glorious period of this evangelical dispensation, when the kingdoms
of this world become the kingdoms of our Lord and of his Christ, Rev.
11:15, 19. But still the church of Christ has a veil before it, to
hinder it from seeing immediately things in the holy of holies, and this
veil is their flesh, which is mystically the flesh of Christ. Christ in
this members is still in his fleshly state, but when the saints die this
veil is rent from the top to the bottom, and a glorious prospect will be
opened through this veil.
The day is a time of glory
in comparison of the night, because of the sun that is then seen, which
is the glory of the visible universe, and by his light fills the world
with glory. So the gospel state of the church is spoken of as a state of
glory, in comparison of its Old Testament state. 1 Pet. 1:11, “Searching
what, or what manner of time the Spirit of Christ which was in them did
signify, when it testified beforehand the sufferings of Christ, and the
glory that should follow.” 2 Cor. 3:10, “For even that which was made
glorious had no glory in this respect, by reason of the glory that
excellent;” and this state was prophesied of, of old, as a state of
glory, but the state of the holy separate souls is a state of glory in
comparison of the present state. Psa. 73:24, 26, “Thou shalt guide me
with thy counsel, and afterwards receive me to glory — my flesh and my
heart faileth, but God is the strength of my heart, and my portion for
ever.” So it is said of Moses and Elijah, who were in the state that the
saints are now in heaven, that at Christ’s transfiguration they appeared
in glory. Luke 9:30-31.
But yet the glorified souls of saints in their present state in heaven,
though they cannot be said properly to see as in an enigma, is but
darkly, in comparison of what they will see after the resurrection.
Therefore, though we are said now to see with open face, in comparison
of what they did under the Old Testament. And though separate souls in
heaven see face to face, in comparison of what we do now, yet the sight
that the saints shall have at the resurrection, is spoken of as it were
the first sight wherein they should see him as he is. 1 John 3:2,
“Beloved, now are we the sons of God, and it doth not yet appear what we
shall be; but we know that, when he shall appear, we shall be like him,
for we shall see him as his is.” The glory of Christ is what will as it
were then first appear to all the church, to all that shall then lift up
their heads out of their graves to behold it, as well as to those that
will then be alive. It is called the blessed hope, and glorious
appearing of the great God, and our Savior Jesus Christ, with respect to
both those companies of which the church consists. The apostle speaks of
it as what would be a glorious appearing to them, to the Christians that
were then living, Tit. 2:13, which implies something that will be seen
anew, as though he had been till then unseen. That appearing of Christ
will be like the appearing of the sun when it rises to all, both those
that shall then be found alive, and those that will then rise. It will
be to them both as the morning succeeding the dim light of the night.
Psa. 49:14, “The upright shall have dominion over them in the morning.”
Though in the state the saints are now in heaven, there is no proper
darkness, because there is no evil, yet the light they have is dim, like
the light of the night, in comparison of the glorious light that shall
appear in that morning. The happiness that separate souls have now in
heaven is like the quiet rest that a person has in bed before a wedding
day, or some other joyful and glorious day, in comparison of the light
and joy after the resurrection. Isa. 57:1-2, “The righteous perisheth,
and no man layeth it to heart, and merciful men are taken away, none
considering that the righteous are taken away from the evil to come. He
shall enter into peace. They shall rest in their beds, each one walking
in his uprightness.” 1 Thes. 4:14-15, “Them which sleep in Jesus will
God bring with him. For this we say unto you by the word of the Lord,
that we which are alive, and remain unto the coming of the Lord, shall
not prevent them which are asleep.” The morning of the natural day when
the sun rises, and persons awake out of sleep, and the face of the whole
world is revived, seems to be a type of the resurrection, when the
saints shall awake out of sweet repose to glory.
The saints now in heaven
see God or the divine nature by a reflex light, comparatively with the
manner in which they will see it after the resurrection, seeing now
through the glass of the glorified human nature of Christ, and in that
glass of his works especially relating to redemption, as was observed
No. 702.
Of old under the Old Testament, the church of Christ was as a child,
Gal. 4:1, so still under the gospel dispensation the church on earth is
as a child, in comparison of what the church of glorified souls in
heaven is, where what is perfect is come. 1 Cor. 13:10-11, “But when
that which is perfect is come, then that which is in part shall be done
away. When I was child, I spake as a child, I understood as child, I
thought as a child; but when I became a man, I put away childish
things.” But yet the church remains a child, and does not come to the
stature of a man until the resurrection. Eph. 4:10-13, “he that
descended is the same also that ascended far above all heavens, that he
might fill all things; and he gave some apostles, and some prophets, and
some evangelists, and some pastors and teachers, for the perfecting of
the saints, for the work of the ministry, for the edifying the body of
Christ, till we all come in the unity of the faith, and of the knowledge
of the Son of God, unto a perfect man, unto the measure of the stature
of the fulness of Christ.” But this will not be till that time comes,
when the work of those offices ceases, which will not be till the end of
the world, and there be no further use of them. Mat. 28:20. It will not
be till the time comes when he that is ascended shall descend again. It
will not be till the church has all its members; and all its members are
delivered from all remaining corruption, and all are brought to their
consummate glory.
Of old the church was in a
preparatory state, as a woman preparing for her marriage. The coming of
Christ, his destroying the Jewish state and church, and setting up the
gospel dispensation, is compared to the coming of the bridegroom and his
marriage with the church; the gospel day, to the wedding day; and the
provision of God’s house under the gospel, to the wedding feast; and
gospel ministers, to servants sent out to invite persons to the wedding:
Mat. 22 at the beginning, and Isa. 56:10. And especially is the most
glorious time of the Christian church on earth, when the glories of the
gospel dispensation shall be most fully manifested, called the marriage
of the Lamb. Rev. 19:7, “Let us be glad, and rejoice, and give honour to
him; for the marriage of the Lamb is come, and his wife hath made
herself ready,” etc. But yet the translation of the soul from the
earthly to the heavenly state at death, is represented as its marriage
to Christ, and therefore, Christ’s coming by death, is called the coming
of the bridegroom, in the beginning of the 25th chap. of Matthew. One
thing that Christ has there respect to, is his coming by death. This is
the application Christ makes of it in the 13th verse, Christ speaks of
the coming of the bridegroom as what would be sudden and unexpected, and
as it were at midnight, to them that then were his hearers, and what
they therefore should continually watch and wait for, that they might
not be found slumbering and sleeping as the foolish virgins were. “Watch
therefore, for ye know neither the day nor the hour wherein the Son of
man cometh.” But this manner of speaking is not applicable to those that
were then living with respect to Christ’s last coming at the end of the
world, but with regard to his coming by death. But yet the glorification
of the church after the last judgment is represented as the proper
marriage of the Lamb. Rev. 21:2, “I John saw the holy city, new
Jerusalem, coming down from God out of heaven, prepared as a bride
adorned for her husband;” and Rev. 21:9, “Come hither, I will show thee
the bride the Lamb’s wife.” See Luke 14:14-16, etc. compared with Mat.
22, at the beginning. See No. 774, Corollary 5.
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