Section XIV. Concerning Death; a Separate State; the General Resurrection and Judgment; and the eternal State of Happiness or Misery. · Part 1

Concerning Death; a Separate State; the General Resurrection and Judgment; and the eternal State of Happiness or Misery.

I. WHEN man had sinned, and God had opened to him a new constitution, for the of some of the human race, by a Saviour, by saying to the serpent, “I will put enmity between thee and the woman, and between thy seed and her seed: He shall bruise thy head, and thou shalt bruise his heel:” He said to Adam, and in him to all mankind, that under this new constitution, and from this new state of probation, he should pass into another state, and go into the invisible world, by a separation between soul and body; and his body should turn to dust, from it was taken. “Dust thou art, and unto dust shalt thou return.” This sentence must refer to his body only; for this only was dust, and taken out of the ground. His spirit or soul was immaterial, and not dust, or taken out of the ground, but a distinct existence from the body, by which he bore the image of God. “And God said, Let us make man in our own image, after our likeness. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul.” Therefore, Solomon describes what is contained in this sentence, in the following words, “Then shall the dust return to the earth, as it was; and the spirit shall return to God who gave it.” The death of the body does not imply the death of the soul, but the latter exists, when the former is turned to dust. This is declared by our Saviour. “Fear not them who kill the body, but are not able to kill the soul.”

This separation between soul and body, by which the latter is dissolved, and turned to dust, was not included in the threatening, “In the day thou eatest thereof, thou shalt surely die;” for had there been no , mankind must have been miserable, in soul and body forever; which death, all they who are not will suffer, when the work of is finished, which is called the second death, with reference to the body’s turning to dust, which is called death, and is the first death. Man is indeed considered as a fallen creature, a sinner, when he is doomed to this first death; and also, as in a new state of probation; and it is wisely ordered as subserving the design of . It is proper and important, that the future state should be invisible to sense, which it would not be, if all men passed into it with their bodies; or without dying. But when the body dies and turns to dust, all that is visible and discerned by our senses, is left behind, and the invisible part of man departs into another state insensibly; and thus the future state is kept invisible, as the object of faith, not of sight. And this tends more sensibly to keep in view the fallen, sinful state of man, while all are doomed to death, which could not take place, had man been innocent; and it tends to humble man in his own eyes, since his body is soon to turn to dust; and to make him feel his wretchedness, if he have no security of existence and happiness in a future state, and to excite an attention to Christ and the gospel, which brings life and immortality to light, and a future resurrection of the body, formed every way perfect, beautiful and glorious, never to die again.

The only time of probation allotted to man, is that of this life, to which the death of the body puts an end; so that every one will be happy or miserable in the future, endless state, according to his character, which is formed before the soul is separated from the body. This is plain and certain from the scripture, where there is not a word, or the least hint of another state of trial, after the death of the body: But much is there said to the contrary of this. This life is represented, as the sowing, or seed time; and that men shall reap in a future state, according to what they do in this life. “Be not deceived; God is not mocked: For whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh, shall of the flesh reap corruption: But he that soweth to the spirit, shall of the spirit reap life everlasting.” This life is represented, as the only time to lay up a treasure in heaven; to make to ourselves friends, so as to be received into everlasting habitations, when we fail here, when this life ends: To make our peace with God, which Christ represents and urges, by agreeing with our adversary, while we are in the way with him, otherwise we shall be cast into prison, from there is no deliverance. And he represents Lazarus and the rich man, as fixed, the former in a state of happiness, and the latter in a state of misery, immediately upon their going out of this world. And it is said, “It is appointed to men once to die, but after this the judgment.” And if nothing were said, relating to this point but the following words, it is fixed in them, beyond a doubt. “We must all appear before the judgment seat of Christ; that every one may receive the things done m his body, according to that he hath done, whether it be good or bad.” If at the final judgment, when the endless state of men will be fixed, they shall be judged according to what they have done in the body; then this life is the only time of probation, and in the body they fix their character and state for eternity.

The time of man’s death, and the way and means by which the soul shall be separated from the body, are all hidden from man. He is exposed to death as soon as he begins to exist in the body, and knows not how soon it may come; and no circumstances, nor any thing he can do, or that others can do for him, can secure him from death a moment. This is wisely ordered so, and answers many good ends, which it is needless particularly to mention here.

Death is not a calamity, but a great benefit to the . It has no sting for them, but comes to them as a friend, by which they are delivered from all moral and natural evil, and become perfectly holy, and enter upon a life unspeakably better than to live here in the body. Therefore, the apostle Paul, had a desire to depart, to die, and be with Christ, which was far better. And he considered the death of his body, as his great gain. “Precious in the sight of the Lord, is the death of his .” Which denotes that it is an important, and desirable change, by which he is glorified, and their good is promoted. Christ has taken away the sting of death to them, and gives them the victory over it, which he will complete at the general resurrection. In the prospect of this, christians may now say, “O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory, through our Lord Jesus Christ.”

Death is justly terrible, and a dreadful evil, to those who are in their sins. It deprives them of all good: It puts an end to their probation state, and to all hope, and fixes them in a state of sin, despair and endless misery. This is necessarily implied in the words just cited. “The sting of death is sin; and the strength of sin is the law.” Death could have no sting, by sin or the law, more than any other change or event in life, if it did not fix the curse of the law upon the sinner, when he dies, and put an end to his probation and hope. The sting of death is the evil which sin deserves, and which the law denounces, which is the second death. The death of the body fixes this sting in the sinner’s heart, which is endless destruction.

II. THAT the soul does not die with the body, but exists in a separate state, till the general resurrection of all the bodies of men which have died, has been supposed in what has been said on the death of the body; and is asserted or implied, in several passages of scripture, which have been mentioned under the foregoing head: But this requires a distinct, and more particular consideration. And that the soul or spirit of man docs not die, or go into a state of insensibility, when the body is turned to dust, is made evident and certain by many other passages of scripture, which have not been yet mentioned. The promise of Christ to the , believing thief on the cross, proves that the death of his body did not put an end to his existence or sensibility. “And Jesus said unto him, I say unto thee, To day shalt thou be with me in paradise.” The word paradise was used by the Jews, at that day, for heaven, or a state of happiness. The soul of this man was not injured by the death of his body; but he existed in a state of greater sensibility and enjoyment, than when united with the body, and went directly to heaven; nor is there the least evidence, that this is not equally true of every believer, when his body dies. Stephen, the first martyr, expected and prayed for this, when his body was dying. “And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.” And none can doubt that the Redeemer was as ready to grant his petition, as that of the thief.

The apostle Paul expected the same, and speaks of it as certain, that when his body died, and he should be no longer in this world, he should be in heaven with Christ. “For me to live is Christ, and to die is gain. I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better.” He did not consider himself as dying with the body; but when that died, and he left this world, he expected to depart, and be with Christ in heaven. And he could not mean his being with Christ, after the resurrection; for he puts his continuing in the body, and longer in this world, in opposition to his being with Christ; which could not be true on that supposition: For he would be with Christ as soon, though he should live an hundred years longer in the body, as if he died immediately. And he would gain nothing, in this respect, by dying; and therefore, it could not be far better than to live longer in the body. And he expresses the same sentiment, with regard to others as well as himself, in the following words. “We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. Therefore, we are always confident (or courageous) knowing that while we are at home (or sojourn) in the body, we are absent from the Lord. We are confident (courageous) I say, and willing, rather to be absent from the body, and to be present with the Lord.” Here he, considers, being present with the Lord, or being with Christ, as taking place, in consequence of death, or being absent from the body; so that when separated from the body, they shall be with Christ, in a sense and degree which cannot take place while in the body: And these two states are opposed to each other. And he says they knew that when they should die, or their body be dissolved, they should be in heaven.

This same apostle supposes he could exist, perceive, think and enjoy to a high degree, when out of his body, or absent from it, when he speaks of the visions and revelations which he had, when carried to heaven; and says he could not tell whether he was in the body, or out of it, and separate from it: For if the soul could not exist, perceive and enjoy, when separate from the body, he could have known that he was not out of the body, but in it, when he had those revelations, perceptions and exercises. And he speaks of “The spirits of just men made perfect,” as being then in heaven, with the holy angels, and with Jesus Christ; by which he expressly asserts a separate state, and that the spirits of the just, when the body dies, are made perfect in , and go to heaven, to be with Christ, and the happy inhabitants of the invisible world. The souls of the martyrs are represented as existing in a state of sensibility, happiness and honour, in a separate state, after their bodies had been slain. And the dead, who die in Christ, are declared to be blessed, and to be received to a state of happiness and rewards. The apostle Peter speaks of the spirits of those who perished by the flood, as existing when he wrote, and being in prison. And Christ proves to the Sadducees, that the patriarchs, Abraham, Isaac and Jacob, had an existence, and were not dead, long after they had left this world, and their bodies were turned to dust.

These passages of scripture, it is presumed, are sufficient to convince every honest unprejudiced mind, that the soul exists separate from the body, in the invisible world, from the death of the body, till the general resurrection; notwithstanding the attempts which have been made, by those who deny a separate state, to put a meaning on them, so as to make them consistent with such denial.

And the account which the scripture gives of this matter is very agreeable to reason, and all the appearances relating to it. It is very unreasonable to suppose that the Redeemer, who by his power and has made them meet for the inheritance of the in light, or the holy inhabitants in heaven, should so order it, that death should put an end to their existence, till their bodies are raised to life, so as to have no perception, exercise, or enjoyment, during that interval of time; and deprive them of all that and happiness which they might enjoy, during that time, with him, in his kingdom; especially since by becoming his friends, in this world, they are formed to the greatest aversion to falling into such a state; and have strong and unconquerable desires to live and be with Christ; and in the company of his friends and servants, in the invisible world. For all true christians have the same desires which Stephen expressed, when dying, “Lord Jesus, receive my spirit.” And which the apostle Paul said he had: “For I have a desire to depart, and to be with Christ, which is far better.” And this would not be agreeable to the tender love which he expressed to his disciples and friends, when on earth. He said to them, “In my Father’s house are many mansions. If it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to myself, that where I am, there ye may be also.” “If any man serve me, let him follow me; and where I am there shall my servant also be.” When he says, “Let him follow me,” he has reference to the death of the body, which appears from the context; q.d. Let him follow me through death, as I am to die; and then he shall be with me in heaven: Agreeable to his prayer for his friends, “Father, I will that they also whom thou hast given me, be with me, where I am, that they may behold my glory, which thou hast given me.” How inconsistent is this, with his excluding them from heaven, thousands of years, from the death of their bodies, to the general resurrection, when he is able to introduce them there, to be with him, as soon as the body dies!

While the soul is in the body, by virtue of a union, which God has constituted, it is dependent on that, in a measure, for its perceptions and sensible exercises; and is affected with the disorders of it, in such a manner, as to be an argument with some, that the soul is not capable of perception and reason, except it be in union with a proper organized body; and therefore must die with the body, and cannot exist in a separate state. But this fact and appearance is not a sufficient ground for such a consequence. It is proper and wise, that the body should have such an influence and effect on the mind, while in this state, and one is so closely united with the other.—And God, who has ordered this, when the ends of this constitution are answered, can as easily cause the soul to exist, perceive, reason and act, separate from the body, as now lie does in union with the body: And make it to act in a more perfect manner, and have more clear and extensive views and higher enjoyments. There is nothing contrary to reason and experience in this.

When the souls of the leave the body, they are delivered from, all sinful imperfection, and made perfectly holy; and find themselves with Jesus Christ, and in the company of the holy inhabitants of heaven. This is a very great change indeed; but not too great to be effected by him who has all power in heaven and earth, and is therefore omnipotent, and is infinitely wise. We are ignorant of the particular manner in which the spirits of the just, perceive and act in a separate state; or how, and by what means they have intercourse with other spirits, by receiving and mutually communicating ideas and sentiments: But this does not afford the least argument, that there can be no such thing; and that it does not take place in much higher perfection, and to greater advantage, than any thing we know of the kind, in this state. The illiterate barbarian has no conception of the manner and convenience, or even the possibility of persons exchanging ideas, and conversing by letters. He may as reasonably infer from this, that there can be no such thing; as we can, that separate spirits do not perceive, converse, act and enjoy, in a much more perfect manner than we do, because we cannot tell how, and in what way this can be done.

When the spirits of the just are separated from the body, the world, which to us is invisible, opens to their view. They find themselves unconfined, surrounded with the most pleasing objects, and the best company, enjoying the serene, bright light of heavenly day, where there is no darkness, no sin, or sorrow. They are set at liberty, to range without restraint in the regions of bliss, while their views, exercises and enjoyments are high, and increased to a degree, far beyond our conception. They are, in this respect, like a bird, liberated from a cage, in which it has been long confined, and now flies, and sports unconfined in the open light and air. Or like one who has been long shut up in a dark, uncomfortable prison, and is now set at liberty; enjoys the pleasing light of day, is surrounded by his friends, and has all the enjoyments and comforts of life.

And by going to heaven, they do not get out of the sight and knowledge of this world, and the important affairs which Jesus Christ is carrying on here. We are told in divine revelation, that the angels of heaven are all attention to the things which concern the work of ; and that they are all actively engaged in promoting this design among men, and ministering to them who shall be heirs of salvation. And that there is joy in heaven over one sinner that . There must therefore be in heaven, where the spirits of the just are, with the angels, a very particular knowledge of the events which take place in this world; and a much more clear and certain knowledge of the state of the church of Christ, and the of sinners, than any have while in the body. The spirits of departed have the interest of Christ, and his church in this world, as much at heart, as they had when in the body, and much more; and therefore must be greatly attentive to it, and know all the events which are in favour of it. They do not go into some dark corner of the universe, out of sight of heaven, of Christ, his church, and this world; but when they leave the body, they rise into light, and take a station, in which they are under advantages to see all these things, and all worlds, being all attention to them, and having a perfect discerning, without the least cloud or darkness; seeing and enjoying the glory of the Redeemer, and the prosperity and success of the work of among men. And their happiness must increase, as the cause of Christ advances on earth, and the power and kingdom of Satan sinks and is destroyed; and as the powers of their minds, and their knowledge are enlarged.

They are delivered from all sin and pain, upon passing into the invisible world, and are therefore perfectly happy; but at the day of judgment, when they shall be reunited to their bodies, fitted for a heavenly state, their happiness will be increased, which therefore they are expecting with desire and joy.

The spirits of those who die in their sins pass into a state of darkness, despair, and tormenting wickedness; and all hope, comfort and enjoyment, being taken from them, they must be totally lost and overwhelmed in misery; yet looking forward to a resurrection and judgment to come, with aversion and dread, as involving a great increase of their sufferings, which can have no end.—These are the spirits in prison, of which the apostle Peter speaks, who are reserved to the general judgment, when each one shall receive according to what he has done in the body.

III. THE general resurrection will put an end to the separate state. When the bodies of all who shall have died from the beginning of the world, to that time, will be raised, and come forth, in union with the souls which had been separated from them by death. This will take place when Jesus Christ shall come to judgment. This is frequently spoken of in the scriptures, and expressly asserted, in more places than it is needful to mention here, for those who read the Bible. Our Saviour says, “The hour is coming, in the which, all that are in the graves, shall hear his voice, and shall come forth, they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation.” When the apostle John had a vision of the general judgment, the general resurrection is connected with it. “And I saw the dead, small and great, stand before God, and the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: And they were judged every man according to their works.” The apostle Paul treats particularly of the resurrection of the bodies of the , as an important and essential doctrine of christianity. 1 Cor. xv.

We depend entirely upon divine revelation, for the notice and knowledge of this doctrine of a future resurrection; as it could not be known by any other means. But when we find it revealed, it does not appear contrary to reason; but is agreeable to the dictates of it; and in no respect incredible, if the account the scripture gives of it be properly considered and understood. There were, indeed, some professing christians in the apostles’ days, as there have been since, who denied this doctrine. This was the occasion of St. Paul’s writing so particularly and lengthy upon it, in the chapter just now quoted. This doctrine was thought incredible, impossible and ridiculous, by the philosophers, and others, in the days of Christ and his apostles. And this same incredulity has been transmitted down to this day, among those, who pay little or no regard to the Bible. They say, it is impossible, that all the same bodies which have died, should be ever recovered and raised again. It is not thought necessary to state their objections, and answer them here, as this has been done over and over again, by many able writers. It will be sufficient to observe, that the remark which Christ made upon the Sadducees, w4io denied this doctrine, as impossible, is applicable to them, viz. That they do greatly err, because they do not believe, or understand the scriptures; nor the power of God. When they can tell, in what identity consists, and what is necessary in order to constitute the resurrection body the same, with that to which the soul was united in this life; and what omnipotence, and infinite knowledge and wisdom can do, and cannot do, with respect to this; and can prove that the Bible is not a revelation from God; then let them undertake to prove, that the doctrine of a general resurrection of the same bodies which have died, or shall die, to the end of the world, is impossible or incredible.

The resurrection bodies of the will be beautiful and glorious, far beyond our present conception: They will be like the glorified body of the Redeemer; every way fitted for a state of immortality, constant activity, and perfect happiness, as the eternal monuments of the power, wisdom and goodness of Christ. They will have no defect, but be perfectly suited to accommodate and furnish the holy soul, to all that activity, work and enjoyment, which are implied in a state of perfect happiness. This is called in scripture, a spiritual body; which some have thought to be a contradiction. It is indeed beyond our comprehension. But where is the inconsistence or impropriety, in calling that a spiritual body, which is so much unlike any body which we know, or of which we can have any adequate idea, that it is perfectly suited to promote the perceptions, activity and enjoyment of a holy mind, and answer every desirable end, with respect to all external objects?

The bodies of those who died in their sins will be an awful contrast to those of the . “They will rise “To shame and everlasting contempt.” They will be every way suited to the souls which are wholly sinful, and enemies to God, prepared for condemnation, despair and endless destruction.