02.02. Part II

Departed souls of saints go to be with Christ, in the following respects:

I. They go to dwell in the same blessed abode with the glorified human nature of Christ. The human nature of Christ is yet in being. He still continues, and will continue to all eternity, to be both God and man. His whole human nature remains: not only his human soul, but also his human body. His dead body rose from the dead; and the same that was raised from the dead, is exalted and glorified at God’s right hand; that which was dead is now alive, and lives for evermore. And therefore there is a certain place, a particular part of the external creation, to which Christ is gone, and where he remains. And this place is that which we call the highest heaven, or the heaven of heavens; a place beyond all the visible heavens. Ephesians 4:9-10 , "Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended, is the same also that ascended up far above all heavens." This is the same which the apostle calls the third heaven, 2 Corinthians 12:2 , reckoning the aerial heaven as the first, the starry heaven as the second, and the highest heaven as the third. This is the abode of the holy angels; they are called "the angels of heaven," Matthew 24:36; "The angels which are in heaven," Mark 13:32; "The angels of God in heaven," Matthew 22:30 , and Mark 12:25 . They are said "always to behold the face of the Father which is in heaven," Matthew 18:10 . And they are elsewhere often represented as before the throne of God, or surrounding his throne in heaven, and sent from thence, and descending from thence on messages to this world. And thither it is that the souls of departed saints are conducted, when they die. They are not reserved in some abode distinct from the highest heaven; a place of rest, which they are kept in, till the day of judgment; such as some imagine, which they call the hades of the happy: but they go directly to heaven itself. This is the saints’ home, being their Father’s house: they are pilgrims and strangers on the earth, and this is the other and better country that they are traveling to, Hebrews 11:13–26 . This is the city they belong to: Php 3:20 , "Our conversation or (as the word properly signifies) citizenship, is in heaven." Therefore this undoubtedly is the place the apostle has respect to in my text, when he says, "We are willing to forsake our former house, the body, and to dwell in the same house, city or country, wherein Christ dwells;" which is the proper import of the words of the original. What can this house, or city, or country be, but that house, which is elsewhere spoken of, as their proper home, and their Father’s house, and the city and country to which they properly belong, and whither they are traveling all the while they continue in this world, and the house, city, and country where we know the human nature of Christ is? This is the saints’ rest; here their hearts are while they live; and here their treasure is. "The inheritance incorruptible, and undefiled, and that fadeth not away, that is designed for them, is reserved in heaven," 1 Peter 1:4; and therefore they never can have their proper and full rest till they come here. So that undoubtedly their souls, when absent from their bodies (when the Scriptures represent them as in a state of perfect rest), arrive hither. Those two saints, that left this world, to go to their rest in another world, without dying, viz., Enoch and Elijah, went to heaven. Elijah was seen ascending up to heaven, as Christ was. And to the same resting place, is there all reason to think, that those saints go, that leave the world, to go to their rest, by death. Moses, when he died in the top of the mount, ascended to the same glorious abode with Elias, who ascended without dying. They are companions in another world; as they appeared together at Christ’s transfiguration. They were together at that time with Christ in the mount, when there was a specimen or sample of his glorification in heaven. And doubtless they were also together afterwards, with him, when he was, actually, fully glorified in heaven. And thither undoubtedly it was, that the soul of Stephen ascended, when he expired. The circumstances of his death demonstrate it, as we have an account of it, Acts 7:55 , &c.: "He, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man (i.e. Jesus, in his human nature) standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit." Before his death he had an extraordinary view of the glory that his Saviour had received in heaven, not only for himself, but for him, and all his faithful followers; that he might be encouraged, by the hopes of this glory, cheerfully to lay down his life for his sake. Accordingly he dies in the hope of this, saying, "Lord Jesus, receive my spirit." By which doubtless he meant, "receive my spirit to be with thee, in that glory, wherein I have now seen thee, in heaven, at the right hand of God." And thither it was that the soul of the penitent thief on the cross ascended. Christ said to him, "To-day shalt thou be with me in paradise." Paradise is the same with the third heaven; as appears by 2 Corinthians 12:2-4 . There that which is called the third heaven in 2 Corinthians 12:2, in 2 Corinthians 12:4 is called paradise. The departed souls of the apostles and prophets are in heaven; as is manifest from Revelation 18:20 : "Rejoice over her, thou heaven, and ye holy apostles and prophets." The church of God is distinguished in Scripture, from time to time, into these two parts; that part of it that is in heaven, and that which is in earth; Ephesians 3:14-15 , "Jesus Christ, of whom the whole family in heaven and earth is named." Colossians 1:20 , "And having made peace through the blood of his cross, by him to reconcile all things to himself, by him, I say, whether they be things in earth or things in heaven." Now what things in heaven are they for whom peace has been made by the blood of Christ’s cross, and who have by him been reconciled to God, but the saints in heaven? In like manner we read, Ephesians 1:10 , of God’s gathering together in one all things in Christ, both which are in heaven, and which are on earth, even in him." The spirits of just men made perfect are in the same city of the living God, and heavenly Jerusalem, with the innumerable company of angels, and Jesus the Mediator of the new covenant; as is manifest by Hebrews 12:22-24 . The church of God is often in Scripture called by the name Jerusalem; and the apostle speaks of the Jerusalem which is above, or which is in heaven, as the mother of us all; but if no part of the church be in heaven, or none but Enoch and Elias, it is not likely that the church would be called the Jerusalem which is in heaven.

II. The souls of true saints, when they leave their bodies at death, go to be with Christ, as they go to dwell in the immediate, full and constant sight or view of him. When we are absent from our dear friends, they are out of sight; but when we are with them, we have the opportunity and satisfaction of seeing them. So while the saints are in the body, and are absent from the Lord, HE is in several respects out of sight: 1 Peter 1:8 , "Whom having not seen, ye love: in whom, though now ye see him not, yet believing," &c. They have indeed, in this world, a spiritual sight of Christ; but they see through a glass darkly, and with great interruption; but in heaven they see him face to face, 1 Corinthians 13:12; "The pure in heart are blessed; for they shall see God," Matthew 5:8 . Their beatifical vision of God is in Christ, who is that brightness or effulgence of God’s glory, by which his glory shines forth in heaven, to the view of saints and angels there, as well as here on earth. This is the Sun of righteousness, that is not only the light of this world, but is also the sun that enlightens the heavenly Jerusalem; by whose bright beams it is that the glory of God shines forth there, to the enlightening and making happy all the glorious inhabitants. "The Lamb is the light thereof; and so the glory of God doth lighten it," Revelation 21:23 . None sees God the Father immediately, who is the King eternal, immortal, invisible; Christ is the image of that invisible God, by which he is seen by all elect creatures. The only begotten Son that is in the bosom of the Father, he hath declared him, and manifested him. None has ever immediately seen the Father, but the Son; and none else sees the Father any other way, than by the Son’s revealing him. And in heaven, the spirits of just men made perfect do see him as he is. They behold his glory. They see the glory of his divine nature, consisting in all the glory of the Godhead, the beauty of all his perfections; his great majesty, almighty power, his infinite wisdom, holiness, and grace, and they see the beauty of his glorified human nature, and the glory which the Father hath given him, as God-man and Mediator. For this end, Christ desired that his saints might "be with him, that they might behold his glory," John 17:24 . And when the souls of the saints leave their bodies, to go to be with Christ, they behold the marvelous glory of that great work of his, the work of redemption, and of the glorious way of salvation by him; desire to look into. They have a most clear view of the unfathomable depths of the manifold wisdom and knowledge of God; and the most bright displays of the infinite purity and holiness of God, that do appear in that way and work; and see in a much clearer manner than the saints do here, what is the breadth and length, and depth and height of the grace and love of Christ, appearing in his redemption. And as they see the unspeakable riches and glory of the attribute of God’s grace, so they most clearly behold and understand Christ’s eternal and unmeasurable dying love to them in particular. And in short, they see every thing in Christ that tends to kindle and inflame love, and every thing that tends to gratify love, and every thing that tends to satisfy them: and that in the most clear and glorious manner, without any darkness or delusion, without any impediment or interruption. Now the saints, while in the body, see something of Christ’s glory and love; as we, in the dawning of the morning, see something of the reflected light of the sun mingled with darkness; but when separated from the body, they see their glorious and loving Redeemer, as we see the sun when risen, and showing his whole disk above the horizon, by his direct beams, in a clear hemisphere, and with perfect day.

III. The souls of true saints, when absent from the body go to be with Jesus Christ, as they are brought into a most perfect conformity to and union with him. Their spiritual conformity is begun while they are in the hotly; here beholding, as in a glass, the glory of the Lord, they are changed into the same image; but when they come to see him as he is, in heaven, then they become like him in another manner. That perfect sight will abolish all remains of deformity, disagreement, and sinful unlikeness; as all darkness is abolished before the full blaze of the sun’s meridian light: it is impossible that the least degree of obscurity should remain before such light; so it is impossible the least degree of sin and spiritual deformity should remain, in such a view of the spiritual beauty and glory of Christ, as the saints enjoy in heaven; when they see that Sun of righteousness without a cloud, they themselves shine forth as the sun, and shall be as little suns, without a spot. For then is come the time when Christ presents his saints to himself, in glorious beauty; "not having spot, or wrinkle, or any such thing;" and having holiness without a blemish. And then the saints’ union with Christ is perfected. This also is begun in this world. The relative union is both begun and perfected at once, when the soul first closes with Christ by faith: the real union, consisting in the union of hearts and affections, and in the vital union, is begun in this world and perfected in the next. The union of the heart of a believer to Christ, is begun when his heart is drawn to Christ, by the first discovery of divine excellency, at conversion; and consequent on this drawing and closing of his heart with Christ, is established a vital union with Christ; whereby the believer becomes a living branch of the true vine, living by a communication of the sap and vital juice of the stock and root; and a member of Christ’s mystical body, living by a communication of spiritual and vital influences from the head, and by a kind of participation of Christ’s own life. But while the saints are in the body, there is much remaining distance between Christ and them: there are remainders of alienation, and the vital union is very imperfect; and so consequently is the communication of spiritual life and vital influences: there is much between Christ and believers to keep them asunder, much indwelling sin, much temptation, a world of carnal objects, to keep off the soul from Christ, and hinder a perfect coalescence. But when the soul leaves the body, all these clogs and hindrances shall be removed, every separating wall shall be broken down, and every impediment taken out of the way, and all distance shall cease; the heart shall be wholly and forever attached and bound to him, by a perfect view of his glory. And the vital union shall then be brought to perfection; the soul shall live perfectly in and upon Christ, being perfectly filled with his spirit, and animated by his vital influences; living, as it were, only by Christ’s life, without any remainder of spiritual death, or carnal life.

IV. Departed souls of saints are with Christ, as they enjoy a glorious and immediate intercourse and converse with him.

While we are present with our friends, we have opportunity for that free and immediate conversation with them, which we cannot have in absence from them. And therefore, by reason of the vastly more free, perfect, and immediate intercourse with Christ, which the saints enjoy when absent from the body, they are fitly represented as present with him. The most intimate intercourse becomes that relation that the saints stand in to Jesus Christ; and especially becomes that most perfect and glorious union they shall be brought into with him in heaven. They are not merely Christ’s servants, but his friends, John 15:15 . His brethren and companions, Psalms 122:8; "yea, they are the spouse of Christ." They are espoused or betrothed to Christ while in the body; but when they go to heaven, they enter into the king’s palace, their marriage with him is come, and the king brings them into his chambers indeed. They then go to dwell with Christ constantly, to enjoy the most perfect converse with him. Christ conversed in the most friendly manner with his disciples on earth; he admitted one of them to lean on his bosom: but they are admitted much more fully and freely to converse with him in heaven. Though Christ be there in a state of glorious exaltation, reigning in the majesty and glory of the sovereign Lord and God of heaven and earth, angels and men; yet this will not hinder intimacy and freedom of intercourse, but rather promote it. For he is thus exalted, not only for himself, but for them; he is instated in this glory of head over all things for their sakes, that they might be exalted and glorified; and when they go to heaven where he is, they are exalted and glorified with him; and shall not be kept at a more awful distance from Christ, but shall be admitted nearer, and to a greater intimacy. For they shall be unspeakably more fit for it, and Christ in more fit circumstances to bestow on them this blessedness. Their seeing the great glory of their friend and Redeemer, will not awe them to a distance, and make them afraid of a near approach; but on the contrary, will most powerfully draw them near, and encourage and engage them to holy freedom. For they will know that it is he that is their own Redeemer, and beloved friend and bridegroom; the very same that loved them with a dying love, and redeemed them to God by his blood; Matthew 14:27 , "It is I; be not afraid." Revelation 1:17-18 , "Fear not:--I am he that liveth, and was dead." And the nature of this glory of Christ that they shall see, will be such as will draw and encourage them; for they will not only see infinite majesty and greatness, but infinite grace, condescension, and mildness, and gentleness and sweetness, equal to his majesty. For he appears in heaven, not only as "the Lion of the tribe of Judah, but as the Lamb, and the Lamb in the midst of the throne, " Revelation 5:5-6; and this Lamb in the midst of the throne shall be their shepherd, to" feed them, and lead them to living fountains of water," Revelation 7:17; so that the sight of Christ’s great kingly majesty will be no terror to them; but will only serve the more to heighten their pleasure and surprise. When Mary was about to embrace Christ, being full of joy at the sight of him again alive after his crucifixion, Christ forbids her to do it for the ended: John 20:16-17 , "Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni, which is to say, Master. Jesus saith unto her, Touch me not: for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father, and to my God and your God." As if he had said, "This is not the time and place for that freedom your love to me desires: this is appointed in heaven after my ascension. I am going thither; and you that are my true disciples, shall, as my brethren and companions, soon be there with me in my glory. And then there shall be no restraint. That is the place appointed for the most perfect expressions of complacence and endearment, and full enjoyment of mutual love." And accordingly the souls of departed saints with Christ in heaven, shall have Christ as it were unbosomed unto them, manifesting those infinite riches of love towards them, that have been there from eternity; and they shall be enabled to express their love to him, in an infinitely better manner than ever they could while in the body. Thus they shall eat and drink abundantly, and swim in the ocean of love, and be eternally swallowed up in the infinitely bright, and infinitely mild and sweet beams of divine love; eternally receiving that light, eternally full of it, and eternally compassed round with it, and everlastingly reflecting it back again to the fountain of it.

V. The souls of the saints, when they leave their bodies at death, go to be with Christ, as they are received to a glorious fellowship with Christ in his blessedness. As the wife is received to a joint possession of her husband’s estate, and as the wife of a prince partakes with him in his princely possessions and honors; so the church, the spouse of Christ, when the marriage comes, and she is received to dwell with him in heaven, shall partake with him in his glory. When Christ rose from the dead, and took possession of eternal life; this was not as a private person, but as the public head of all his redeemed people. He took possession of it for them, as well as for himself; and "they are quickened together with him, and raised up together." And so when he ascended into heaven, and was exalted to great glory there, this also was as a public person. He took possession of heaven, not only for himself, but his people, as their forerunner and head, that they might ascend also, "and sit together in heavenly places with him," Ephesians 2:5-6 . "Christ writes upon them his new name," Revelation 3:12; i.e., he makes them partakers of his own glory and exaltation in heaven. His new name is that new honor and glory that the Father invested him with, when he set him on his own right hand. As a prince, when he advances any one to new dignity in his kingdom, gives him a new title. Christ and his saints shall be glorified together, Romans 8:17 .