True Saints, when Absent from the Body,
Are Present with the Lord
by
Jonathan Edwards
(1703-1758)
"We are confident, I say, and willing rather to be absent from the body, and
to be present with the Lord." [2 Corinthians 5:8]
The apostle in this place is giving a reason why
he went on with so much boldness and immovable steadfastness, through such
labors, sufferings, and dangers of his life, in the service of his Lord; for
which his enemies, the false teachers among the Corinthians, sometimes
reproached him as being beside himself, and driven on by a kind of madness. In
the latter part of the preceding chapter, the apostle informs the Christian
Corinthians, that the reason why he did thus, was, that he firmly believed the
promises that Christ had made to his faithful servants of a glorious future
eternal reward, and knew that these present afflictions were light, and but for
a moment, in comparison of that far more exceeding and eternal weight of glory.
The same discourse is continued in this chapter; wherein the apostle further
insists on the reason he had given of his constancy in suffering, and exposing
himself to death in the work of the ministry, even the more happy state he
expected after death. And this is the subject of the text; wherein may be
observed,
1. The great future privilege, which the apostle hoped for; that of being
present with Christ. The words, in the original, properly signify dwelling with
Christ, as in the same country or city, or making a home with Christ.
2. When the apostle looked for this privilege, viz., when he should be absent
from the body. Not to wait for it till the resurrection, when soul and body
should be united again. He signifies the same thing in his epistle to the
Philippians, chap. i. 22, 23: "But if I live in the flesh, this is the fruit of
my labor. Yet what I shall choose, I wot not. For I am in a strait between two;
having a desire to depart, and to be with Christ."
3. The value the apostle set on this privilege. It was such, that for the sake
of it, he chose to be absent from the body. He was willing rather, or (as the
word properly signifies) it were more pleasing to him, to part with the present
life, and all its enjoyments, and be possessed of this great benefit, than to
continue here.
4. The present benefit, which the apostle had by his faith and hope of this
future privilege, and of his great value for it, viz., that hence he received
courage, assurance, and constancy of mind, agreeable to the proper import of the
word that is rendered, we are confident. The apostle is now giving a reason of
that fortitude and immovable stability of mind, with which he went through those
extreme labors, hardships and dangers, which he mentions in this discourse; so
that, in the midst of all, he did not faint, was not discouraged, but had
constant light, and inward support, strength, and comfort in the midst of all:
agreeable to the 10th verse of the foregoing chapter, "For which cause, we faint
not; but though our outward man perish, yet the inward man is renewed day by
day." And the same is expressed more particularly in the 8th, 9th, and 10th
verses, of that chapter: "We are troubled on every side, yet not distressed; we
are perplexed, but not in despair; persecuted, but not forsaken; cast down, but
not destroyed; always bearing about in the body, the dying of the Lord Jesus,
that the life also of Jesus might be made manifest in our mortal flesh." And in
the next chapter, verses 4-10: "In all things approving ourselves as the
ministers of God, in much patience, in afflictions, in necessities, in
distresses, in stripes, in imprisonments, in tumults, in labors, in watchings,
in fastings, by pureness, by knowledge, by long-suffering, by kindness, by the
Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the
armor of righteousness on the right hand and on the left, by honor and dishonor,
by evil report and good report: as deceivers, and yet true; as unknown, and yet
well known; as dying, and behold, we live; as chastened, and not killed; as
sorrowful, yet alway rejoicing; as poor, yet making many rich; as having
nothing, and yet possessing all things."
Among the many
useful observations there might be raised from the text, I shall at this time
only insist on that which lies most plainly before us in the words, viz., this:
The souls of true saints, when they leave their bodies at death, go to be with
Christ.
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. Eph. iv. 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 Cor. xii. 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," Matt. xxiv. 36; "The angels which are in heaven," Mark xiii. 32; "The
angels of God in heaven," Matt. xxii. 30, and Mark xii. 25. They are said
"always to behold the face of the Father which is in heaven," Matt. xviii, 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 travelling to, Heb. xi. 13-26. This
is the city they belong to: Philip. iii. 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 travelling
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 Pet. i. 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 vii. 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 Cor. xii. 2, 3, 4. There that which is called the third heaven in the 2d
verse, in the 4th verse is called paradise. The departed souls of the apostles
and prophets are in heaven; as is manifest from Rev. xviii. 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; Eph. iii. 14, 15,
"Jesus Christ, of whom
the whole family in heaven and earth is named." Col. i. 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, Eph. i. 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 Heb. xii. 22, 23, 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
Pet. i. 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 Cor. xiii. 12; "The pure in heart are
blessed; for they shall see God," Matt. v. 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," Rev. xxi. 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 xvii. 24. And when the souls
of the saints leave their bodies, to go to be with Christ, they behold the
marvellous 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 hinderances 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 xv. 15. His
brethren and companions, Psalm cxxii. 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; Matt. xiv. 27, "It is I; be not afraid." Rev. i. 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, "Rev. v. 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," Rev. vii. 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 xx. 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
myascension. 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," Eph. ii. 5, 6. "Christ writes upon them his new name," Rev. iii. 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, Rom. viii. 17.
The saints in heaven have communion, or a joint participation with Christ in his
glory and blessedness in heaven, in the following respects more especially.
1. They partake with him in the ineffable delights he has in heaven, in the
enjoyment of his Father.When Christ ascended into heaven, he was received to a
glorious and peculiar joy and blessedness in the enjoyment of his Father, who,
in his passion, hid his face from him; such an enjoyment as became the relation
he stood in to the Father, and such as was a meet reward for the great and hard
service he had performed on earth. Then "God showed him the path of life, and
brought him into his presence, where is fulness of joy, and to sit on his right
hand, where there are pleasures for evermore," as is said of Christ, Psalm
xvi. 11. Then the Father "made him most blessed forever. He made him exceeding
glad with his countenance;" as in Psalm xxi. 6. The saints, by virtue of their
union with Christ, and being his members, do, in some sort partake of his
childlike relation to the Father; and so are heirs with him of his happiness in
the enjoyment of his Father; as seems to be intimated by the apostle, in Gal.
iv. 4--7. The spouse of Christ, by virtue of her espousals to that only begotten
Son of God, is, as it were, a partaker of his filial relation to God, and
becomes the king's daughter, Psalm xiv. 13, and so partakes with her divine
husband in his enjoyment of his Father and her Father, his God and her God." A
promise of this seems to be implied in those words of Christ to Mary, John xx.
17. Thus Christ's faithful servants
"enter into the joy of their Lord," Matt. xxv. 21, 23, and "Christ's joy remains
in them;" agreeably to those words of Christ, John xv. 11. Christ from eternity
is, as it were, in the bosom of the Father, as the object of his infinite
complacence. In him is the Father's eternal happiness. Before the world was, he
was with the Father, in the enjoyment of his infinite love; and had infinite
delight and blessedness in that enjoyment; as he declares of himself in Prov.
viii. 30: "Then I was by him as one brought up with him. And I was daily his
delight, rejoicing always before him." And when Christ ascended to the Father
after his passion, he went to him, to the enjoyment of the same glory and
blessedness in the enjoyment of his love; agreeably to his prayer the evening
before his crucifixion, John xvii. 5: "And now, O Father, glorify me with
thine own self, with the glory I had with thee before the world was." And in the
same prayer, he manifests it to be his will, that his true disciples should be
with him in the enjoyment of that joy and glory, which he then asked for
himself, verse 13: "That my joy might be fulfilled in themselves:" verse 22,
"And the glory which thou gavest me, I have given them." This glory of Christ,
which the saints are to enjoy with him, is that which he has in the enjoyment of
the Father's infinite love to him; as appears by the last words of that prayer
of our Lord, verse 26: "That the love wherewith thou hast loved me, may be in
them, and I in them." The love which the Father has to his Son is great indeed:
the Deity does, as it were, wholly and entirely flow out in a stream of love to
Christ; and the joy and pleasure of Christ is proportionably great. This is the
stream of Christ's delights, the river of his infinite pleasure; which he will
make his saints to drink of with him, agreeably to Psal. xxxvi. 8, 9: "They
shall be abundantly satisfied with the fatness of thy house. Thou shalt make
them drink of the river of thy pleasures. For with thee is the fountain of life.
In thy light shall we see light." The saints shall have pleasure in partaking
with Christ in his pleasure, and shall see light in his light. They shall
partake with Christ of the same river of pleasure, shall drink of the same water
of life, and of the same new wine in Christ's Father's kingdom, Matt. xxvi. 29.
That new wine is especially that joy and happiness that Christ and his true
disciples shall partake of together in glory, which is the purchase of Christ's
blood, or the reward of his obedience unto death. Christ, at his ascension into
heaven, received everlasting pleasures at his Father's right hand, and in the
enjoyment of his Father's love, as the reward of his own death, or obedience
unto death. But the same righteousness is reckoned to both head and members; and
both shall have fellowship in the same reward, each according to their distinct
capacity.That the saints in heaven have such a communion with Christ in his joy,
and do so partake with him in his own enjoyment of the Father, does greatly
manifest the transcendent excellency of their happiness, and their being
admitted to a vastly higher privilege
in glory than the angels.
2. The saints in
heaven are received to a fellowship or participation with Christ in the glory of
that dominion to which the Father hath exalted him. The saints, when they ascend
to heaven as Christ ascended, and are made to sit together with him in heavenly
places, and are partakers of the glory of his exaltation, are exalted to reign
with him. They are through him made kings and priests, and reign with him, and
in him, over the same kingdom. As the Father hath appointed unto him a kingdom,
so he has appointed to them. The Father has appointed the Son to reign over his
own kingdom, and the Son appoints his saints to reign in his. The Father has
given to Christ to sit with him on his throne, and Christ gives to the saints to
sit with him on his throne, agreeably to Christ's promise, Rev. iii. 21. Christ,
as God's Son, is the heir of his kingdom, and the saints are joint heirs with
Christ: which implies, that they are heirs of the same inheritance, to possess
the same kingdom, in and with him, according to their capacity. Christ, in his
kingdom, reigns over heaven and earth; he is appointed the heir of all things;
and so all things are the saints'; "whether Paul, or Apollos, or Cephas, or the
world, or life, or death, or things present, or things to come," all are theirs;
because they are Christ's, and united to him, 1 Cor. iii. 21, 22, 23. The angels
are given to Christ as a part of his dominion: they are all given to wait upon
him as ministering spirits to him. So also they are all, even the highest and
most dignified of them, ministering spirits, to minister to them who are the
heirs of salvation. They are Christ's angels, and they are also their angels.
Such is the saints' union with Christ, and their interest in him, that what he
possesses, they possess, in a much more perfect and blessed manner than if all
things were given to them separately, and by themselves, to be disposed of
according to their discretion. They are now disposed of so as, in every respect,
to be most for their blessedness, by an infinitely better discretion than their
own; and in being disposed of by their head and husband, between whom and them
there is the most perfect union of hearts, and so the most perfect union of
wills, and who are most perfectly each other's.
As the glorified spouse of this great King reigns with and in him, in his
dominion over the universe, so more especially does she partake with him in the
joy and glory of his reign in his kingdom of grace; which is more peculiarly the
kingdom that he possesses as Head of the church, and is that kingdom wherein she
is more especially interested. It was especially to reign in this kingdom, that
God the Father exalted him to his throne in heaven: he set his King on his holy
hill of Zion, especially that he might reign over Zion, or over his church, in
his kingdom of grace; and that he might be under the best advantages to carry on
the designs of his love in this lower world. And therefore undoubtedly the
saints in heaven are partakers with Christ in the joy and glory of the
advancement and prosperity of his kingdom of grace on earth,
and success of his gospel here, which he looks on as the peculiar glory of his
reign.
The good shepherd
rejoices when he finds but one sheep that was lost; and his friends and
neighbors in heaven rejoice with him on that occasion. That part of the family
that is in heaven is surely not unacquainted with the affairs of that part of
the same family that is on earth. They that are with the King and are next to
him, the royal family, that dwell in his palace, are not kept in ignorance of
the affairs of his kingdom. The saints in heaven are with the angels, the King's
ministers, by which he manages the affairs of his kingdom, and who are
continually ascending and descending from heaven to the earth, and one or other
of them daily employed as ministering spirits to each individual member of the
church below: besides the continual ascending of the souls of departed saints
from all parts of the militant church. On these accounts the saints in
heaven must needs be under a thousand times greater advantage than we here for a
full view of the state of the church on earth, and a speedy, direct, and certain
acquaintance with all its affairs in every part. And that which gives them much
greater advantage for such an acquaintance than the things already mentioned, is
their being constantly in the immediate presence of Christ, and in the enjoyment
of the most perfect intercourse with him, who is the King who manages all these
affairs, and has an absolutely perfect knowledge of them. Christ is the head of
the whole glorified assembly; they are mystically his glorified body: and what
the head sees, it sees for the information of the whole body, according to its
capacity: and what the head enjoys, is for the joy of the whole body.
The saints, in
leaving this world, and ascending to heaven, do not go out of sight of things
appertaining to Christ's kingdom on earth; but, on the contrary, they go out of
a state of obscurity, and ascend above the mists and clouds into the clearest
light: to a pinnacle in the very centre of light, where every thing appears in
clear view. They have as much greater advantage to view the state of Christ's
kingdom, and the works of the new creation here, than while they were in this
world, as a man that ascends to the top of a high mountain has a greater
advantage to view the face of the earth, than he had while he was in a deep
valley, or thick forest below, surrounded on every side with those things that
impeded and limited his sight. Nor do they view as indifferent or unconcerned
spectators, any more than Christ himself is an unconcerned spectator.
The happiness of
the saints in heaven consists very much in beholding the glory of God appearing
in the work of redemption: for it is by this chiefly that God manifests his
glory, the glory of his wisdom, holiness, grace, and other perfections, to both
saints and angels; as is apparent by many Scriptures. And therefore undoubtedly
their happiness consists very much in beholding the progress of this work in its
application and success, and the steps by which infinite power and wisdom bring
it to its consummation. And the saints in heaven are under unspeakably greater
advantage to take the pleasure of beholding
the progress of this work on earth than we are that are here; as they are under
greater advantages to see and understand the marvellous steps that Divine Wisdom
takes in all that is done, and the glorious ends he obtains, the opposition
Satan makes, and how he is baffled and overthrown. They can better see the
connection of one event with another, and the beautiful order of all things that
come to pass in the church in different ages that to us appear like confusion.
Nor do they only view these things, and rejoice in them, as a glorious and
beautiful sight, but as persons interested, as Christ is interested; as
possessing these things in Christ, and reigning with him, in this kingdom.
Christ's success in his work of redemption, in bringing home souls to himself,
applying his saving benefits by his Spirit, and the advancement of the kingdom
of grace in the world, is the reward especially promised to him by his Father in
the covenant of redemption, for the hard and difficult service he performed
while in the form of a servant; as is manifest by Isai. liii. 10, 11, 12. But
the saints shall be rewarded with him: they shall partake with him in the joy of
this reward; for this obedience that is thus rewarded is reckoned to them as
they are his members, as was before observed. This was especially the joy that
was set before Christ, for the sake of which he endured the cross and despised
the shame. And his joy is the joy of all heaven. They that are with him in
heaven are under much the greatest advantages to partake with him in this joy;
for they have a perfect communion with him through whom, and in fellowship with
whom, they enjoy and possess their whole inheritance, all their heavenly
happiness; as much as the whole body has all its pleasure of music by the ear,
and all the pleasure of its food by the mouth and stomach; and all the benefit
and refreshment of the air by the lungs. The saints while on earth pray and
labor for the same thing that Christ labored for, viz., the advancement of the
kingdom of God among men, the promoting of the prosperity of Zion, and
flourishing of religion in this world; and most of them have suffered for that
end as Christ did, have been made partakers with their head in his sufferings,
and "filled up (as the apostle expresses it) that which is behind of the
sufferings of Christ:" and therefore they shall partake with him of the glory
and joy of the end obtained. Rom. viii. 17, "We are joint heirs with Christ; if
so be that we suffer with him, that we may be also glorified together." 2 Tim.
ii. 12, "If we suffer with him, we shall also reign with him." Christ, when his
sufferings were past, and he left the earth and ascended into heaven, was so far
from having done with kingdom in this world, that it was as it were but then
begun: and he ascended for that very end, that he might more fully possess and
enjoy this kingdom, that he might reign in it, and be under the best advantages
for it; as much as a king ascends a throne in order to reign over his people,
and receive the honor and glory of his dominion. No more have the saints done
with Christ's kingdom on earth, when they leave the earth and ascend into
heaven. "Christ came (i.e., ascended) with clouds of heaven, and came to the
Ancient of days, and was brought near before him, to the very end, that he might
receive dominion, and glory, and a kingdom, that all people, nations and
languages, should serve him," Dan. vii. 13, 14. Which shall be eminently
fulfilled after the ruin of Antichrist, which is especially the time of Christ's
kingdom. And the same is the time when "the kingdom and dominion, and greatness
of the kingdom under the whole heaven, shall be given to the people of the
saints of the Most High God;" as verse 27, in the same chapter. It is because
they shall reign in and with Christ, the Most High, as seems intimated in the
words that follow; "whose kingdom is an everlasting kingdom, and all dominions
shall serve and obey him." This verse is true, not only of the saints on earth,
but also the saints in heaven. Hence the saints in heaven, having respect to
this time, do sing, in Rev. v. 10, "We shall reign on the earth." And agreeably
hereto, it is afterwards represented, that when the forementioned time comes,
the souls of them that in former ages had suffered with Christ do reign with
Christ; having as it were given to them new life and joy, in that spiritual
blessed resurrection, which shall then be of the church of God on earth; and
thus it is that it is said, Matt. v. 5, "The meek (those that meekly and
patiently suffer with Christ, and for his sake) shall inherit the earth:" they
shall inherit it, and reign on earth with Christ. Christ is the heir of the
world; and when the appointed time of his kingdom comes, his inheritance shall
be given him, and then the meek, who are joint heirs, shall inherit the earth.
The place in the Old Testament whence the words are taken, leads to a true
interpretation of them. Psal. xxxvii. 11, "The meek shall inherit the earth, and
shall delight themselves in the abundance of peace." That there is reference in
these latter words, "the abundance of peace," to the peace and blessedness of
the latter days, we may be satisfied by comparing these words with Psal. lxxii.
7," In his days shall be abundance of peace so long as the moon endureth:" and
Jer. xxxiii. 6, "I will reveal to them the abundance of peace and truth:" also
Isai. ii. 4, Micah iv. 3, Isai. xi. 6--9, and many other parallel places.
The saints in
heaven will be as much with Christ in reigning over the nations, and in the
glory of his dominion at that time, as they will he with him in the honor of
judging the world at the last day. That promise of Christ to his disciples,
Matt. xix. 28, 29, seems to have a special respect to the former of these. In
verse 28, Christ promises to the disciples, that hereafter, "when the Son of Man
shall sit on the throne of his glory, they shall sit on twelve thrones, judging
the twelve tribes of Israel." The saints in heaven reigning on earth in the
glorious latter day, is described in language accommodated to this promise of
Christ, Rev. xx. 4: "And I saw thrones, and they sat upon them; and judgment was
given them. And they reigned with Christ." And the promise in the next verse, in
that xixth of Matthew, seems to have its fulfillment at the same time:
"And every one that hath forsaken houses, or brethren, or sisters, or fathers,
or wife, or children, or lands, for my name's sake shall receive a hundred fold,
and shall inherit everlasting life;" i.e., in the time when the saints shall
inherit the earth and reign on earth, the earth, with all its blessings and good
things, shall be given in great abundance to the church, to be possessed by the
saints. This shall they receive in this present world, and in the time to
come everlasting life. The saints in heaven shall partake with Christ in the
triumph and glory of those victories that he shall obtain in that future
glorious time, over the kings and nations of the world, that are sometimes
represented by his ruling them with a rod of iron, and dashing them in pieces as
a potter's vessel. Which doubtless there is respect to in Rev. ii. 26, 27: "He
that overcometh, and keepeth my words unto the end, to him will I give power
over the nations: (and he shall rule them with a rod of iron; as the vessel of a
potter shall they be broken to shivers:) even as I received of my Father." And
Psal. cxlix. 5, to the end: "Let the saints be joyful in glory; let them sing
aloud upon their beds;" i.e., in their separate state after death; compare Isai.
lvii. 1, 2. Let the high praises of God be in their mouth, and a two-edged sword
in their hand: to execute vengeance upon the Heathen, and punishments upon the
people; to bind their kings with chains, and their nobles with
fetters of iron, to execute upon them the judgment written: this honor have all
the saints." Accordingly when Christ appears riding forth to his victory over
Antichrist, Rev. xix., the hosts of heaven appear going forth with him in robes
of triumph, verse 14. And when Antichrist is destroyed, the inhabitants of
heaven, and the holy apostles and prophets, are called upon to rejoice, chap.
xviii. 20. And accordingly the whole multitude of the inhabitants of heaven, on
that occasion, do appear to exult and praise God with exceeding joy, chap. xix.
1Ñ8, and chap. xi. 15; and are also represented as greatly rejoicing on occasion
of the ruin of the heathen empire, in the days of Constantine, chap xii. 10.And
it is observable all along in the visions of that book, the hosts of heaven
appear as much concerned and interested in the events appertaining to the
kingdom of Christ here below, as the saints on earth. The day of the
commencement of the church's latter day glory is eminently "the day of Christ's
espousals; the day of the gladness of his heart, when as the bridegroom
rejoiceth over the bride, so he will rejoice over his church." And then will all
heaven exceedingly rejoice with him. And therefore they say at that time, Rev.
xix. 7, "Let us be glad, and rejoice, and give glory to him; for the marriage of
the Lamb is come."
Thus Abraham enjoys these things when they come to pass, that were of old
promised to him, and that he saw beforehand, and rejoiced in. He will enjoy the
fulfilment of the promise of all the families of the earth being blessed in his
seed, when it shall be accomplished. And all the ancient patriarchs, who died in
faith of promises of glorious things that should be accomplished in this world,
"who had not received the promises, but saw them afar off, and were persuaded of
them, and embraced them," do actually enjoy them when fulfilled. David actually
saw and enjoyed the fulfilment of that promise, in its due time, which was made
to him many hundred years before, and was all his salvation and all his desire.
Thus Daniel shall stand in his lot at the end of the days pointed out by his own
prophecy. Thus the saints of old that died in faith, not having received the
promises, are made perfect, and have their faith crowned by the better things
accomplished in these latter days of the gospel, Heb. xi. 39, 40, which they see
and enjoy in their time.
3. The departed
souls of saints have fellowship with Christ, in his blessed and eternal
employment of glorifying the Father.The happiness of heaven consists not only in
contemplation, and a mere passive enjoyment, but consists very much in action.
And particularly in actively serving and glorifying God. This is expressly
mentioned as a great part of the blessedness of the saints in their most perfect
state, Rev. xxii. 3: "And there shall be no more curse; but the throne of God
and of the Lamb shall be in it; and his servants shall serve him." The angels
are as a flame of fire in their ardor and activity in God's service: the four
animals, Rev. iv. (which are generally supposed to signify the angels), are
represented as continually giving praise and glory to God, and are said not to
rest day nor night, verse 8. The souls of departed saints are, doubtless, become
as the angels of God in heaven in this respect. And Jesus Christ is the head of
the whole glorious assembly; as in other things appertaining to their blessed
state, so in this of their praising and glorifying the Father. When Christ, the
night before he was crucified, prayed for his exaltation to glory, it was that
he might glorify the Father: John xvii. 1, "These words spake Jesus, and lift up
his eyes to heaven, and said, Father, the hour is come, glorify thy Son, that
thy Son also may glorify thee." And this he doubtless does, now he is in heaven;
not only in fulfilling the Father's will, in what he does as head of the church
and ruler of the universe, but also in leading the heavenly assembly in their
praises. When Christ instituted the Supper, and ate and drank with his disciples
at his table (giving them therein a representation and pledge of their future
feasting with him, and drinking new wine in his heavenly Father's kingdom), he
at that time led them in their praises to God, in that hymn that they sang. And
so doubtless he leads his glorified disciples in heaven. David was the sweet
psalmist of Israel, and he led the great congregation of God's people in their
songs of praise. Herein, as well as in innumerable other things, he was a type
of Christ, who is often spoken of in Scripture by the name of David. And many of
the psalms that David penned, were songs of praise, that he, by the spirit of
prophecy, uttered in the name of Christ, as Head of the church, and
leading the saints in their praises. Christ in heaven leads the glorious
assembly in their praises to God, as Moses did the congregation of Israel at the
Red Sea; which is implied in its being said, that "they sing the song of Moses
and the Lamb," Rev. xv. 2, 3. In Rev. xix. 5, John tells us, that "he heard a
voice come out of the throne, saying, Praise our God, all ye his servants, and
ye that fear him, both small and great." Who can it be that utters this voice
out of the throne, but the Lamb that is in the midst of the throne, calling on
the glorious assembly of saints to praise his Father and their Father, his God
and their God? And what the consequence of this voice is, we have an account in
the next words: "And I heard as it were the voice of a great multitude, and as
the voice of many waters, and as the voice of mighty thunderings, saying,
Alleluia; for the Lord God omnipotent reigneth."
APPLICATION.
The use that I would make of what has been said on this subject is of
EXHORTATION. Let us all be exhorted hence earnestly to seek after that great
privilege that has been spoken of, that when "we are absent from the body, we
may be present with the Lord." We cannot continue always in these earthly
tabernacles: they are very frail, and will soon decay and fall; and are
continually liable to be overthrown by innumerable means: our souls must soon
leave them, and go into the eternal world. O, how infinitely great will the
privilege and happiness of such be, who at that time shall go to be with Christ
in his glory, in the manner that has been represented! The privilege of the
twelve disciples was great, in being so constantly with Christ as his family, in
his state of humiliation. The privilege of those three disciples was great, who
were with him in the mount of his transfiguration; where was exhibited to them
some little semblance of his future glory in heaven, such as they might behold
in the present frail, feeble, and sinful state: they were greatly entertained
and delighted with what they saw; and were for making tabernacles to dwell
there, and return no more down the mount. And great was the privilege of Moses
when he was with Christ in Mount Sinai, and besought him to show him his glory,
and he saw his back parts as he passed by, and proclaimed his name. But is not
that privilege infinitely greater, that has now been spoken of, the privilege of
being with Christ in heaven, where he sits on the right hand of God, in the
glory of the King and God of angels, and of the whole universe, shining forth as
the great light, the bright sun of that world of glory; there to dwell in the
full, constant and everlasting view of his beauty and brightness; there most
freely and intimately to converse with him, and fully to enjoy his love, as his
friends and spouse; there to have fellowship with him in the infinite pleasure
and joy he has in the enjoyment of his Father; there to sit with him on his
throne, and reign with him in the possession of all things, and partake with him
in the joy and glory of his victory over his enemies, and the advancement of his
kingdom in the world, and to join with him in joyful songs of praise to his
Father and their Father, to his God and their God, forever and ever? Is not such
a privilege worth the seeking after?
But here, as a special enforcement of this exhortation, I would improve that
dispensation of God's holy providence, that is the sorrowful occasion of our
coming together at this time, viz., the death of that eminent servant of Jesus
Christ, in the work of the gospel ministry, whose funeral is this day to be
attended; together with what was observable in him, living and dying.In this
dispensation of Providence, God puts us in mind of our mortality, and forewarns
us that the time is approaching when we must be absent from the body, and "must
all appear (as the apostle observes in the next verse but one to my text)before
the judgment seat of Christ, that every one of us may receive the things done in
the body, according to what we have done, whether it be good or bad."And in him,
whose death we are now called to consider and improve, we have not only an
instance of mortality, but an instance of one that, being absent from the body,
is present with the Lord; as we have all imaginable reason to conclude. And
that, whether we consider the nature of the operations he was under, about the
time whence he dates his conversion, or the nature and course of his inward
exercises from that time forward, or his outward conversation and long space
wherein he looked death in the face.
His convictions of sin, preceding his first consolations in Christ (as appears
by a written account he has left of his inward exercises and experiences), were
exceeding deep and thorough: his trouble and exercise of mind, through a sense
of guilt and misery, very great and long continued, but yet sound and solid;
consisting in no unsteady, violent and unaccountable hurries and frights, and
strange perturbations of mind; but arising from the most serious consideration,
and proper illumination of the conscience to discern and consider the true state
of things. And the light let into his mind at conversion, and the influences and
exercises that his mind was subject to at that time, appear very agreeable to
reason and the gospel of Jesus Christ; the change very great and remarkable,
without any appearance of strong impressions on the imagination, sudden flights
and pangs of the affections, and vehement emotions in animal nature; but
attended with proper intellectual views of the supreme glory of the divine
Being, consisting in the infinite dignity and beauty of the perfections of his
nature, and of the transcendent excellency of the way of salvation by Christ.
This was about eight years ago, when he was about twenty-one years of age.
Thus God sanctified and made meet for his use, that vessel that he intended to
make eminently a vessel of honor in his house, and which he had made of large
capacity, having endowed him with very uncommon abilities and gifts of nature.
He was a singular instance of a ready invention, natural eloquence, easy flowing
expression, sprightly apprehension, quick discerning, and a very strong memory;
and yet of a very penetrating genius, close and clear thought, and piercing
judgment. He had an exact taste: his understanding was (if I may so express it)
of a quick, strong and distinguishing scent.
His learning was very considerable: he had a great taste for learning; and
applied himself to his studies in so close a manner when he was at college, that
he much injured his health; and was obliged on that account for a while to leave
the college, throw by his studies and return home. He was esteemed one that
excelled in learning in that society. He had an extraordinary knowledge of men,
as well as things. Had a great insight into human nature, and excelled most that
ever I knew in a communicative faculty: he had a peculiar talent at
accommodating himself to the capacities, tempers and circumstances, of those
that he would instruct or counsel.He had extraordinary gifts for the pulpit: I
never had opportunity to hear him preach, but have often heard him pray: and I
think his manner of addressing himself to God, and expressing himself before
him, in that duty, almost inimitable; such (so far as I may judge) as I have
very rarely known equalled. He expressed himself with that exact propriety and
pertinency, in such significant, weighty, pungent expressions; with that decent
appearance of sincerity, reverence, and solemnity, and great distance from all
affectation, as forgetting the presence of men, and as being in the immediate
presence of a great and holy God, that I have scarcely ever known paralleled.
And his manner of preaching, by what I have often heard of it from good judges,
was no less excellent; being clear and instructive, natural, nervous, forcible,
and moving, and very searching and convincing. He nauseated an affected
noisiness, and violent boisterousness in the pulpit; and yet much disrelished a
flat, cold delivery, when the subject of discourse, and matter delivered,
required affection and earnestness.
Not only had he excellent talents for the study and the pulpit, but also for
conversation. He was of a sociable disposition; and was remarkably free,
entertaining, and profitable in ordinary discourse; and had much of a faculty of
disputing, defending truth and confuting error.As he excelled in his judgment
and knowledge of things in general, so especially in divinity. He was truly, for
one of his standing, an extraordinary divine. But above all, in matters relating
to experimental religion. In this, I know I have the concurring opinion of some
that have had a name for persons of the best judgment. And according to what
ability I have to judge things of this nature, and according to my
opportunities, which of late have been very great, I never knew his equal, of
his age and standing, for clear, accurate notions of the nature and essence of
true religion, and its distinctions from its various false appearances; which I
suppose to be owing to these three things meeting together in him;--the strength
of his natural genius, and the great opportunities he had of observation
of others, in various parts, both white people and Indians, and his own great
experience.
His experiences of the holy influences of God's Spirit were not only great at
his first conversion, but they were so, in a continued course, from that time
forward; as appears by a record, or private journal, he kept of his daily inward
exercises, from the time of his conversion, until he was disabled by the failing
of his strength, a few days before his death. The change which he looked upon as
his conversion, was not only a great change of the present views,
affections, and frame of his mind; but was evidently the beginning of that work
of God on his heart, which God carried on, in a very wonderful manner, from that
time to his dying day. He greatly abhorred the way of such, as live on their
first work, as though they had now got through their work, and are thence
forward, by degrees, settled in a cold, lifeless, negligent,worldly frame;
he had an ill opinion of such persons' religion.[2]
Oh that the things that were seen and heard in this extraordinary person, his
holiness, heavenliness, labor and self-denial in life, his so remarkably
devoting himself and his all, in heart and practice, to the glory of God, and
the wonderful frame of mind manifested, in so steadfast a manner, under the
expectation of death, and the pains and agonies that brought it on, may excite
in us all, both ministers and people, a due sense of the greatness of the work
we have to do in the world, the excellency and amiableness of thorough religion
in experience and practice, and the blessedness of the end of such, whose death
finishes such a life, and the infinite value of their eternal reward, when
absent from the body and present with the Lord; and effectually stir us up to
endeavors, that in the way of such a holy life we may at least come to so
blessed an end. AMEN.
NOTES
[1] Preached on the day of the funeral of the Rev. Mr. David Brainerd,
Missionary to the Indians, from the Honorable Society in Scotland for the
propagation of Christian Knowledge, and Pastor of a Church of Christian Indians
in New Jersey; who died at Northampton, in New England, October 9, 1747, in the
30th year of his age, and was interred on the l2th following.
[2] We have omitted a few pages which follow here of this discourse, because
what the author communicates, respecting Mr. Brainerd, is to be found almost in
the same words in the Memoirs of his life, and in his Reflections upon it, which
he afterwards published.
Added to Bible Bulletin Board's Jonathan Edwards Collection by:
Tony Capoccia
Bible Bulletin Board
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Columbus, New Jersey, USA, 08022
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