Christian Classics
‹ Works of Jonathan Edwards, Volume Two
Contents
Introduction To The Works Of Jonathan EdwardsAdvertisement respecting the First SermonSermon I. God glorified in Man's DependenceSermon II. Sinners in the Hands of an angry God.Sermon I. A Divine and Supernatural LightSermon II. The Church's Marriage · Part 1Sermon II. The Church's Marriage · Part 2Sermon II. The Church's Marriage · Part 3Sermon III. True Saints · TRUE SAINTS, WHEN ABSENT FROM THE BODY, ARE PRESENT WITH THE LORD.Sermon III. True Saints · APPLICATIONSermon IV. God's Awful JudgmentSermon V. True Grace · Part 1Sermon V. True Grace · Part 2Sermon V. True Grace · Part 3PrefaceSermon I. Manner of Salvation of SoulsSermon II. THE UNREASONABLENESS OF INDETERMINATION IN RELIGIONSermon III. UNBELIEVERS CONTEMN THE GLORY AND EXCELLENCY OF CHRISTSermon IV. THE FOLLY OF LOOKING BACK IN FLEEING OUT OF SODOMSermon V. THE FOLLY OF LOOKING BACK IN FLEEING OUT OF SODOM.Sermon VI. THE WARNINGS OF SCRIPTURE ARE IN THE BEST MANNER ADAPTED TO THE AWAKENING AND CONVERSION OF SINNERSSermon VII. HYPOCRITES DEFICIENT IN THE DUTY OF PRAYERSermon VIII. HYPOCRITES DEFICIENT IN THE DUTY OF PRAYER.Sermon IX. THE FUTURE PUNISHMENT OF THE WICKED UNAVOIDABLE AND INTOLERABLE.Sermon X. THE FUTURE PUNISHMENT OF THE WICKED UNAVOIDABLE AND INTOLERABLE.Sermon XI. THE ETERNITY OF HELL TORMENTS.Sermon XII. THE PEACE WHICH CHRIST GIVES HIS TRUE FOLLOWERS.Sermon XIII. THE PERPETUITY AND CHANGE OF THE SABBATH.Sermon XIV. THE PERPETUITY AND CHANGE OF THE SABBATH.Sermon XV. THE PERPETUITY AND CHANGE OF THE SABBATH.Seven Sermons. On Important Subjects · Part 1Seven Sermons. On Important Subjects · GOD THE BEST PORTION OF THE CHRISTIAN.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · THE SOLE CONSIDERATION, THAT GOD IS GOD, SUFFICIENT TO STILL ALL OBJECTIONS.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · GREAT GUILT NO OBSTACLE TO THE PARDON OF THE RETURNING SINNER.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · THE MOST HIGH A PRAYER-HEARING GOD.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · THE NATURE AND END OF EXCOMMUNICATION.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · WHEN THE WICKED SHALL HAVE FILLED UP THE MEASURE OF THEIR SIN, WRATH WILL COME UPON THEM TO THE UTTERMOST.Seven Sermons. On Important Subjects · APPLICATION.Seven Sermons. On Important Subjects · WICKED MEN USEFUL IN THEIR DESTRUCTION ONLY.Seven Sermons. On Important Subjects · APPLICATION.MEN NATURALLY GOD'S ENEMIESSECTION I. In what respects, enemiesSECTION II. The degree of natural enmitySECTION III. Why enemies to GodSECTION IV. That natural men are unconscious of enmity, answeredSECTION V. That they show respect to God, answeredSECTION VI. Restraining grace a privilegeSECTION VII. Why unwilling to come to ChristSECTION VIII. Mercy, justly withheldSECTION IX. Practical improvementIntroductionSECTION I. Wonderful things doneSECTION II. God greatly glorifiedSECTION III. The good attained wonderfully variousSECTION IV. Angels benefit by salvationSECTION V. Wonderful glory redounds to GodSECTION VI. The manner of obtaining salvationSECTION VII. The overthrow of SatanSECTION VIII. Superiority of this wisdom to that of angelsSECTION IX. The subject improvedSECTION X. The misery of unbelieversSECTION XI. Exhortation to come to ChristIntroductionSECTION I. What is intended by divinity, as the object of this knowledgeSECTION II. What kind of knowledge in divinity is intended in the doctrineSECTION III. The usefulness and necessity of the knowledge of divine truthSECTION IV. Why all Christians should make a business of endeavouring to grow in the knowledge of divinitySECTION V. An exhortation that all may diligently endeavour to gain Christian knowledgeSECTION VI. Directions for the acquisition of Christian knowledgeCHRISTIAN CHARITYSECTION I. The words explainedSECTION II. Of the obligations of Christians to perform the duty of charity to the poorSECTION III. An exhortation to the duty of charity to the poorSECTION IV. Objections which are sometimes made to the exercises of charity answeredIntroductionSECTION I. The necessity of self-examinationSECTION II. Why many living in sin, know it notSECTION III. Directions for self-examinationSECTION IV. Examination about the Lord's day, &cSECTION V. Examination about secret sins, &c.SECTION VI. Our temper of mind, &c. towards our neighbourSECTION VII. Our charity, &c. towards our neighbourSECTION VIII. Self-examination respecting our familiesSECTION IX. Awakening considerationsA WARNING TO PROFESSORSIntroductionSECTION I. The ordinances of God are holySECTION II. Ordinances, by whom profanedSECTION III. A call to self-examinationSECTION IV. Address to profaners of ordinancesIntroductionSECTION I. God is the supreme judgeSECTION II. Publicity of final judgmentSECTION III. Jesus will be the judgeSECTION IV. Christ's coming, the resurrection, &c.SECTION V. All will be done in righteousnessSECTION VI. Immediate consequences of judgmentSECTION VII. The uses of this doctrineSECTION I. Who are sinners in ZionSECTION II. How fearfulness will surprise themSECTION V. An earnest exhortation to sinnersIntroductionSECTION I. Saints not grieved, &c.SECTION II. Why the sufferings of the wicked, &c.SECTION III. An objection answeredSECTION IV. The ungodly warnedCHRIST EXALTEDSECTION I. How evil of all kinds has prevailed and highly exalted itself in the worldSECTION II. How Jesus Christ, in the work of redemption, appears gloriously above all these evilsSECTION III. The subject improved and appliedSELF-FLATTERIESSECTION I. Sinners flatter themselves with the hope of impunitySECTION II. Some of the various ways wherein sinners flatter themselves in their own eyesSECTION III. The subject applied: OR THE SIN OF THEFT AND INJUSTICESECTION I. The dishonesty of withholding what is our neighbour'sSECTION II. The dishonesty of unjustly taking a neighbour's propertySECTION III. Dishonest excusesSECTION IV. The subject applied—The dishonest warnedSECTION V. An exhortation to honestyTEMPTATION AND DELIVERANCESECTION I. Why we should avoid what tends to sinSECTION II. What things lead and expose to sinSECTION III. A serious warning to all, and especially young peopleTHE PRECIOUSNESS OF TIMESECTION I. Why time is preciousSECTION II. Reflections on time pastSECTION III. Who are chiefly deserving of reproof from the subject of the preciousness of timeSECTION IV. An exhortation to improve timeSECTION V. Advice respecting the improvement of timePROCRASTINATIONSECTION I. Needful precautionsSECTION II. The precept explainedSECTION III. When men act as though they depend on another daySECTION IV. Why we ought not to boast of to-morrowSECTION V. Serious inquiriesSECTION VI. How to spend every dayTHE CHRISTIAN PILGRIMSECTION I. That this life ought to be so spent by usSECTION II. Why the Christian's life is a journey, or pilgrimageSECTION III. Instruction afforded by the consideration, that life is a journey, or pilgrimageSECTION IV. An exhortation, so to spend the present life, that it may only be a journey towards heavenMAN'S NATURAL BLINDNESS IN RELIGIONSECTION I. Introductory observationsSECTION II. From men's open professionSECTION III. From men's experience and practiceSECTION IV. Practical inferences and applicationsSECTION V. Address to sinnersMr. Cooper's PrefaceIntroductionSECTION I Negative signs of a spiritual workSECTION II. Positive signsSECTION III. Practical inferences and applicationAdvertisementPreface by a former English editorPreface by the American editorsPART I. The Text opened, and in Account of the Affair proposedPART II. Motives to Compliance with what is proposed · Part 1PART II. Motives to Compliance with what is proposed · SECT. I.PART II. Motives to Compliance with what is proposed · SECT. II.PART II. Motives to Compliance with what is proposed · SECT. III.PART II. Motives to Compliance with what is proposed · SECT. IV.PART II. Motives to Compliance with what is proposed · SECT. V.PART II. Motives to Compliance with what is proposed · SECT. VI.PART II. Motives to Compliance with what is proposed · SECT. VII.PART III. Objections answered · Part 1PART III. Objections answered · SECT. I.PART III. Objections answered · SECT. II.PART III. Objections answered · sect. iiiPART III. Objections answered · SECT. IV.PART III. Objections answered · SECT. V.PrefacePART I. From his birth to the time when he began to study for the ministryPART II. From his beginning to study, till his being examined and licensed to preachPART III. From his being licensed to preach, till he was appointed Missionary to the IndiansPART IV. From his appointment, to his entrance on the mission at KaunaumeekPART V. From his beginning to instruct the Indians, to his ordination · Part 1PART V. From his beginning to instruct the Indians, to his ordination · Part 2PART V. From his beginning to instruct the Indians, to his ordination · Part 3PART V. From his beginning to instruct the Indians, to his ordination · Part 4PART VI. From his ordination, till he began to preach to the Indians at Crossweeksung, where he had his most remarkable success · Part 1PART VI. From his ordination, till he began to preach to the Indians at Crossweeksung, where he had his most remarkable success · Part 2PART VI. From his ordination, till he began to preach to the Indians at Crossweeksung, where he had his most remarkable success · Part 3PART VI. From his ordination, till he began to preach to the Indians at Crossweeksung, where he had his most remarkable success · Part 4PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 1PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 2PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 3PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 4PART VII. Return from his last journey to Susquehannah in a consumption, whereof he died · Part 5PART VIII. From his return to Susquehannah, till his death · Part 1PART VIII. From his return to Susquehannah, till his death · Part 2PART VIII. From his return to Susquehannah, till his death · Part 3PART VIII. From his return to Susquehannah, till his death · Part 4AdvertisementPrefacePART I. The Rise and Progress of a remarkable Work of grace, &c. From A.D. 1745, June 19 to Nov. 4, at Crossweeksung and Forks of Delaware · Part 1PART I. The Rise and Progress of a remarkable Work of grace, &c. From A.D. 1745, June 19 to Nov. 4, at Crossweeksung and Forks of Delaware · Part 2PART I. The Rise and Progress of a remarkable Work of grace, &c. From A.D. 1745, June 19 to Nov. 4, at Crossweeksung and Forks of Delaware · Part 3PART I. The Rise and Progress of a remarkable Work of grace, &c. From A.D. 1745, June 19 to Nov. 4, at Crossweeksung and Forks of Delaware · Part 4PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 1PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 2PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 3PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 4PART II. From A. D. 1745, Nov. 24, to June 19, 1746, do. · Part 5SECTION I. The doctrine preached to the IndiansSECTION II. Morality, sobriety, and external duties promoted by preaching Christ crucifiedSECTION III. Continuance, renewal, and quickness of the workSECTION IV. But little appearance of false religionSECOND APPENDIXSECTION I. His method of learning the Indian languageSECTION II. His method of instructing the IndiansSECTION III. Difficulties attending the Christianizing of the IndiansSECTION IV. Second difficulty, To convey divine truths to their understanding, and to gain their assentSECTION V. Third difficulty.SECTION VI. Fourth difficulty, The designs of evil-minded persons to hinder the workSECTION VII. Attestations of divine grace displayed among the IndiansTHIRD APPENDIX--Containing his brief account of the endeavours used by the Missionaries of the Society in Scotland, for propagating Christian Knowledge, to introduce the Gospel among the Indians, on the borders of New York. &c. in a Letter to the Rev. Mr. Ebenezer PembertonMR. BRAINERD'S REMAINSAdvertisementI. Letter to his brother John, then a studentII. Letter to his brother John, then a studentIII. Letter to his brother IsraelIV. Letter to a special friendV. Letter to a minister of the GospelVI. Letter to his brother JohnVII. Letter to IsraelVIII. Letter to IsraelIX. Letter to a young gentleman, a candidate for the ministryX. Letter to his brother John, at BethelI. Scheme of a Dialogue in the Godly SoulII. Thoughts of a Soul under ConvictionIII. Some signs of GodlinessA Sermon preached in Newark at the Ordination of Mr. David Brainerd, by E. Pemberton, A. M.Reflections and Observations · REV. DAVID BRAINERD.Reflections and Observations · SECT. I.Reflections and Observations · SECT. II.Reflections and Observations · SECT. III.Reflections and Observations · SECT. IV.Reflections and Observations · SECT. V.Reflections and Observations · REFLECT. II.Reflections and Observations · REFLECT. III.Reflections and Observations · REFLECT. IV.Reflections and Observations · REFLECT. V.Reflections and Observations · REFLECT. VI.Reflections and Observations · REFLECT. VII.Reflections and Observations · REFLECT. VIII.PrefaceAdvertisementPART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. I.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. II.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. III.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. IV.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. V.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. VI.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. VII.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. VIII.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. IX.PART I. Observations on the Facts & Evidences of Christianity, & the Objections of Infidels · CHAP. X.PART II. Observations concerning the Mysteries of Scripture · Part 1PART II. Observations concerning the Mysteries of Scripture · Part 2PART II. Observations concerning the Mysteries of Scripture · Part 3PART II. Observations concerning the Mysteries of Scripture · Part 4PART II. Observations concerning the Mysteries of Scripture · Part 5CHAPTER I. Of God's Moral GovernmentCHAPTER II. Of Endless Punishment · Part 1CHAPTER II. Of Endless Punishment · Part 2CHAPTER II. Of Endless Punishment · Part 3CHAPTER III. Concerning the Divine Decrees · Part 1CHAPTER III. Concerning the Divine Decrees · Part 2CHAPTER III. Concerning the Divine Decrees · Part 3CHAPTER III. Concerning the Divine Decrees · Part 4CHAPTER III. Concerning the Divine Decrees · Part 5CHAPTER IV. Concerning Efficacious Grace · Part 1CHAPTER IV. Concerning Efficacious Grace · Part 2CHAPTER IV. Concerning Efficacious Grace · Part 3CHAPTER IV. Concerning Efficacious Grace · Part 4CHAPTER IV. Concerning Efficacious Grace · Part 5CHAPTER IV. Concerning Efficacious Grace · Part 6CHAPTER IV. Concerning Efficacious Grace · Part 7CHAPTER V. Of Satisfaction for Sin · Part 1CHAPTER V. Of Satisfaction for Sin · Part 2CHAPTER V. Of Satisfaction for Sin · Part 3CHAPTER V. Of Satisfaction for Sin · Part 4CHAPTER VI. Concerning Faith · Part 1CHAPTER VI. Concerning Faith · Part 2CHAPTER VI. Concerning Faith · Part 3CHAPTER VI. Concerning Faith · Part 4CHAPTER VI. Concerning Faith · Part 5CHAPTER VI. Concerning Faith · Part 6CHAPTER VII. Of the Perseverance of SaintsI. AngelsII. Fall of the AngelsIII. The DevilIV. Confirmation of the AngelsV. Heaven · Part 1V. Heaven · Part 2V. Heaven · Part 3V. Heaven · Part 4V. Heaven · Part 5V. Heaven · Part 6V. Heaven · Part 7V. Heaven · Part 8XII. TYPES OF THE MESSIAH · Part 1XII. TYPES OF THE MESSIAH · Part 2XII. TYPES OF THE MESSIAH · Part 3XII. TYPES OF THE MESSIAH · Part 4XII. TYPES OF THE MESSIAH · Part 5XII. TYPES OF THE MESSIAH · Part 6XII. TYPES OF THE MESSIAH · Part 7XII. TYPES OF THE MESSIAH · Part 8XII. TYPES OF THE MESSIAH · Part 9Pentateuch · Part 1Pentateuch · Part 2Pentateuch · Part 3Pentateuch · Part 4Genesis · Part 1Genesis · Part 2Genesis · Part 3Genesis · Part 4Genesis · Part 5Genesis · Part 6Genesis · Part 7Genesis · Part 8Exodus · Part 1Exodus · Part 2Exodus · Part 3Exodus · Part 4Leviticus to DeuteronomyJoshuaJudges to 2 Chronicles · Part 1Judges to 2 Chronicles · Part 2Judges to 2 Chronicles · Part 3Judges to 2 Chronicles · Part 4Nehemiah-EstherJobPsalmsProverbs to CanticlesIsaiahjeremiahEzekielDanielMinor ProphetsMatthew · Part 1Matthew · Part 2Matthew · Part 3Matthew · Part 4MarkLukeJohnActsRomans1-2 CorinthiansGalatians to 2 TimothyHebrews to Revelation · Part 1Hebrews to Revelation · Part 2Hebrews to Revelation · Part 3SERMON I. Natural Men in a dreadful Condition · Part 1SERMON I. Natural Men in a dreadful Condition · Part 2SERMON I. Natural Men in a dreadful Condition · Part 3SERMON I. Natural Men in a dreadful Condition · Part 4SERMON II. God makes Men sensible of their Misery before he reveals his Mercy and Love · Part 1SERMON II. God makes Men sensible of their Misery before he reveals his Mercy and Love · Part 2SERMON II. God makes Men sensible of their Misery before he reveals his Mercy and Love · Part 3SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 1SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 2SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 3SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 4SERMON IV. God's Sovereignty in the Salvation of MenSERMON V. The Character of Paul an Example t · Part 1SERMON V. The Character of Paul an Example t · Part 2SERMON V. The Character of Paul an Example t · Part 3SERMON V. The Character of Paul an Example t · Part 4SERMON VI. Christ's Agony · Part 1SERMON VI. Christ's Agony · APPLICATION.SERMON VI. Christ's Agony · APPLICATION.SERMON VII. The Portion of the Wicked · Part 1SERMON VII. The Portion of the Wicked · Part 2SERMON VII. The Portion of the Wicked · Part 3SERMON VII. The Portion of the Wicked · Part 4SERMON VIII. The Portion of the Righteous · Part 1SERMON VIII. The Portion of the Righteous · Part 2SERMON VIII. The Portion of the Righteous · Part 3SERMON VIII. The Portion of the Righteous · Part 4SERMON VIII. The Portion of the Righteous · Part 5SERMON VIII. The Portion of the Righteous · Part 6SERMON IX. The Pure in Heart blessed · Part 1SERMON IX. The Pure in Heart blessed · Part 2SERMON IX. The Pure in Heart blessed · Part 3SERMON X. Praise, one of the chief Employments of HeavenSERMON XI. Wicked Men inconsistent with themselves · Part 1SERMON XI. Wicked Men inconsistent with themselves · Part 2SERMON XI. Wicked Men inconsistent with themselves · Part 3SERMON XI. Wicked Men inconsistent with themselves · Part 4SERMON XII. Safety, Fullness, and sweet Refreshment, to be found in Christ · Part 1SERMON XII. Safety, Fullness, and sweet Refreshment, to be found in Christ · Part 2SERMON XII. Safety, Fullness, and sweet Refreshment, to be found in Christ · Part 3SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 1SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 2SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 3SERMON XIII. Christians a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People · Part 4SERMON XIV. Jesus Christ the same yesterday, to-day, and for everSERMON XV. The true Excellency of a gospel ministerSERMON XVI. Christ the Example of ministersSERMON XVII. The Sorrows of the Bereaved spread before Jesus

Jonathan Edwards · 302 of 409

V. Heaven · Part 3

When believers get to heaven, Christ will conform them to himself, he will give them his glory; they shall in their measure be made like to him; their bodies after the resurrection shall be conformed to his glorious body.

Christ, when he was going to heaven, comforted his disciples with that, that after a while he would come and take them to himself, that they might be with him again. And we are not to suppose, when the disciples got to heaven, though they found their Lord in a state of infinite exaltation, yet that they found him any more retiring or keeping at a greater distance from them than he used to do. No, he embraced them as friends, he welcomed them home to their common Father’s house, he welcomed them to their common glory, who had been his friends here in this world, that had been together here, had lived here together, partook of sorrows and troubles, now welcomed them to their rest to partake of glory with him, he took them and led them into his chambers, and showed them all his glory; as Christ prayed, John xvii. 24. “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.” And there ensued without doubt a most pleasant and free between Christ and his disciples when they met together in their common rest and glory.

Christ did not behave with greater distance towards his disciples, after they had seen his transfiguration, than before; no, nor after his resurrection; nor will he in his highest exaltation in heaven.

Christ took on him man’s nature for this end, that he might be under advantage for a more familiar than the infinite distance of the divine nature would allow of; and such a communion and familiar is suitable to the relation that Christ stands in to believers, as their representative, their brother, and the husband of the church. The church being so often called the spouse of Christ, intimates the greatest nearness, intimacy, and communion with God. Christ will conform his people to himself; he will give them his glory, the glory of his person; their souls shall be made like his soul, their bodies like to his glorious body; they shall partake with him in his riches, as co-heirs in his pleasures; he will bring them into his banqueting house, and they shall drink new wine with him; they shall partake with him in his dominion; they shall sit with him in his throne, and shall rule over the nations; they shall partake with him in the honour of judging the world at the last day. When Christ shall descend from heaven in the glory of his Father, in such awful and dreadful majesty, with all his holy angels, and all nations shall be gathered before the , at the same time shall they be as familiar with Christ as his disciples were when he was upon earth: they shall sit with him to judge with him. As Christ died as the head of believers, and in their name, and was exalted in their name, so shall he judge the world as their head and representative. It was God’s design in this way to confound and triumph over Satan, viz. by making man, whom he so despised, and envied, and thought to have had as a slave to lord it over, and thought to have glutted his own pride, and malice, and envy with his blood, and in his everlasting misery; 1 say, by making man his judge. It was God’s design that the of mankind should be Satan’s judge, and therefore the head of them, the elder brother of them, is appointed to this work in the room of the rest, and the rest are to be with him in it. God gave Christ “authority to execute judgment, because he is the Son of man,” John v. 27. partly upon this account we have mentioned.

The of Christ’s disciples in heaven shall in many respects be vastly more intimate than it was when Christ was upon earth; vide Notes on John xx. 17. for in heaven the union shall be perfected. The union is but begun in this world, and there is a great deal remains in this world to separate and disunite them; but then all those obstacles of a close union and most intimate communion shall be removed. When the church is received to her consummate glory, that is her marriage with Christ, and therefore doubtless the and enjoyment will be more intimate. This is not a time for that full acquaintance, and those manifestations of love, which Christ designs towards his people.

When shall see Christ’s divine glory and exaltation in heaven, this will indeed possess their hearts with the greater admiration and adoring respect; yet this will not keep them at a distance, but will only serve the more to heighten their surprise and pleasure, when they find Christ condescending to treat them in such a familiar manner.

The , being united to Christ, shall have a more glorious union with, and enjoyment of, the Father, than otherwise could be; for hereby their relation becomes much nearer, they are the children of God in a higher manner than otherwise they could be; for, being members of God’s own Son, they are partakers of his relation to the Father, or of his Sonship; being members of the Son, they are partakers of the Father’s love to the Son and his complacence in him. John xvii. 23. “I in them, and thou in me: thou hast loved them as thou hast loved me; ” and John xvii. 26. “That the love wherewith thou hast loved me may be in them; ” and John xvi. 27. “The Father himself loveth you, because ye have loved me, and have believed that I came out from God. ” So they are, in this measure, partakers of the Son’s enjoyment of his Father; they have this joy fulfilled in themselves, and by this means they come to a more familiar and intimate conversing with God the Father than otherwise ever would have been; for there is, doubtless, an infinite intimacy between the Father and the Son, and the being in him shall partake with him in it, and of the blessedness of it.

Such is the contrivance of our ; thereby we are brought to an immensely more glorious and exalted kind of union with God and enjoyment of him, both the Father and the Son, than otherwise could have been. For, Christ being united to the human nature, we have advantage for a far more intimate union and with him than we could possibly have had if he had remained only in the divine nature. So, we being united to a divine person, can in him have more intimate union and with God the Father, who is only in the divine nature, than otherwise possibly could be. Christ, who is a divine person, by taking on him our nature, descended from the infinite distance between God and us, and is brought to us, to give us advantage to converse with him. So, on the other hand, we, by being in Christ, a divine person, ascend nearer to God the Father, and have advantage to converse with him. This was the design of Christ, to bring it to pass that he, and his Father, and his people, might be brought to a most intimate union and communion, John xvii. 21, 22, 23. “That they all may be one, as thou, Father, art in me and I in thee, that they also may be one in us, that the world may believe that thou hast sent me; and the glory which thou hast given me have I given them, that they may be made perfect in one.” Christ has brought it to pass, that those that the Father has given him should be brought into the household of God, that he, and his Father, and they should be as it were one society, one family, that his people should be in a sense admitted into the society of the Three Persons in the Godhead. In that family or household, God is the Father; Jesus Christ is his only-begotten and eternal Son; the , they also are children in the family, they have all communion in the same Spirit, the .

Corol. I. Seeing that God hath designed men for such exceeding exaltation, it was but agreeable to his wisdom to bestow in such a way as should abase man and exalt his own free , and wherein man’s entire, and absolute, and universal dependence on God should be most evident and conspicuous.

Corol. II. It is easy to observe the wisdom of God, that seeing he designed man for such a height of glory, that it should be so ordered that he should be brought to it from the lowest depths of wretchedness and misery.

Corol. III. Hence we may learn something how vastly greater glory and happiness the are brought to by Christ than that which was lost by the fall, or even than that which man would have attained to if he had not fallen; for then man would never have had such an advantage for an intimate union and converse with the Father or Son, Christ remaining at an infinite distance from man in the divine nature, and man remaining at an infinite distance from the Father, without being brought by an union to a divine person.

Corol. IV. Hence we may see how God hath confounded Satan in actually fulfilling that which was a lie in him, wherewith he deluded poor man and procured his fall, viz. that they should be as gods. When Satan said so, he did not think that this would really be the fruit of it, he aimed at that which was infinitely contrary, his lowest depression, debasement, and ruin. But God has greatly frustrated him in fulfilling of it, in making the issue of eating that fruit to be the advancement of the to such an union with the persons of the and communion with them in divine honour and blessedness, and particularly he united one of them, the head and representative of the rest, in a perfect union with the Godhead, and so to the honour, dominion, and work of God in ruling the world, and judging it, and particularly in judging the devils, in which all the rest of the , according to their measure, partake with him.

[576.] Heaven’s happiness. If nothing be too much to be given to man, and to be done for man in the means of procuring his happiness, nothing will be too much to be given to him as the end, no degree of happiness is too great for him to enjoy.

When I think how great this happiness is, sometimes it is ready to seem almost incredible. But the death and sufferings of Christ make every thing credible that belongs to this blessedness; for if God would so contrive to show his love in the manner and means of procuring our happiness, nothing can be incredible in the degree of happiness itself; if all that God doth about it be of a piece, he will also set infinite wisdom on work to make their happiness and glory great in the degree of it. If God spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Nothing could have been such a confirmation of their blessedness as this.

[585.] Heaven’s happiness. It has sometimes looked strange to me, that men should be ever brought to such exceeding happiness as that of heaven seems to be, because we find that here will not suffer any great degree of happiness; when men have something in which they hope to find very great joy, there will be something to spoil it. seems watchfully to take care they should have no exceeding joy and satisfaction in this world. But indeed this, instead of being one argument against the greatness of heaven’s happiness, seems to argue for it; for we cannot suppose that the reason why will not suffer men to enjoy great happiness here is, that he is averse to the creature’s happiness, but because this is not a time for it. To every thing there is an appointed season and time, and this agreeable to God’s method of dispensation, that a thing should be sought in vain out of its appointed time. God reserves happiness to be bestowed hereafter, that is the appointed time for it, and that is the reason he does not give it now. No man, let him be never so strong or wise, shall alter this divine establishment by anticipating happiness before his appointed time. It is so in all things: sometimes there is an appointed time for man’s prosperity upon earth, and then nothing can hinder his prosperity; and then when that time is past, then comes an appointed time for his adversity, and then all things conspire for his ruin, and all his strength and skill shall not help him. History verifies this with respect to many kings, generals, and great men: one while they conquer all, and nothing can stand before them; all things conspire for their advancement, and all that oppose it are confounded; and after a while it is right the reverse. So has it been with respect to the kingdoms and monarchies of the world; one while is their time to flourish, and then God will give all into their hands, and will destroy those that oppose their flourishing, and then after that comes the time of their decay and ruin, and then every thing runs backward, and all helpers are vain. Jer. xxvii.

[639] Heaven. Whether the , when they go to heaven, have any special comfort in their meeting with those that were their godly friends on earth: I think that it is evident that they will, by 1 Thess. iv. 13,14,. and the following verses, “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others, which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.” Here,

1. It seems to me that what the apostle mentions here as matter of comfort to mourners, is, not only that their departed friends, though dead, shall be happy; they are not so miserable in being dead as persons are ready to imagine, because they shall rise again; but that they shall meet them and see them again, seems to be intimated in the manner of expression, “God shall bring them to them.” Christians mourn when their near friends are dead, because they are departed and gone; they are parted from them; but when they rise God shall bring them to them again; and this is further confirmed by the following verses, especially the 17th and 18th,. “Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord: comfort one another with these words:” where the apostle may well he understood that they should comfort one another, when mourners, with the consideration that they should be hereafter again with their departed friends, and in a glorious and happy state.

2. I think it is evident hereby that there will be something else that will be comfortable in meeting them in a future state than in seeing other . The apostle doubtless mentions it as what may be a comfortable consideration to them, that they shall again see and converse with the same persons; implying that they will have a different comfort in seeing them from what they would in seeing other ; otherwise, why did the apostle mention it for their comfort, that they should see them again, rather than any other that they had seen or heard of? The apostle’s speaking thus to the Thessalonians, might give them just ground to expect that that peculiarly dear affection which they cherished for their departed friends, which was crossed by their departure, would be again gratified by meeting them again; for this crossing of that affection was the ground of their mourning. If the Thessalonians knew that to see their friends again in another world would be no gratification to their affection which they had to them as their friends, and did no way think or conceive of it as such, then to think of it would be no more comfort to them, or remedy to their mourning, than to think that they should see any other that lived and died in another country, or a past age; and that because it would be no remedy to the ground and foundation of their mourning, viz. the crossing of their affections to them as their friends; and if it would be no remedy to their mourning to think of it, it never would have been mentioned to them by the apostle as a ground of comfort, or a reason why they need not mourn. That was what they mourned for, viz. that they should not have their affections towards them gratified by seeing of them, conversing with them, &c. That was what the , here spoken of, that have no hope, mourned excessively for, that they should never more have that affection gratified. The apostle here would inform them that they have not this ground to mourn which the had, because they should have their affection gratified again.

Hence it follows, that the special affection which the have in this world to other , who are their friends, will in some respect remain in another world. I do not see why we should not suppose that that have dwelt together in this world, and have done and received kindness to each other’s souls, have been assistant to each other’s true happiness, should not love one another with a love of gratitude for it in another world, and that the joy in meeting those and seeing their happiness is part of that joy that is spoken of, 2 Cor. i. 14. “As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus; ” and 1 Thess. ii. 19, 20. “For what is our hope, or joy, or crown of rejoicing? are not even ye in the presence of the Lord Jesus Christ at his coming? For ye are our glory and joy.”. Or why those that have loved one another with a virtuous love, and from such a love have shown kindness one to another, should not love one another the better for it in another world? God and Christ will reward them and favour them the more for such love, and all the fruits of it, to all eternity; and I do not see why they should not love one another the more for it. Neither do I see how it argues infirmity for a in glory to have a special respect to another, because God made use of him as an instrument to bring him into being, and so is the remote occasion of his eternal blessedness; or because he himself was the occasion of bringing the other into being; or that the same agreeableness of temper, which is the foundation of special friendship here, may be so also in another world, or even that a former acquaintance with persons, and their virtues, may occasion a particular respect in another world. They may go to heaven with a desire to see them upon that account; the idea that they have of them by their acquaintance here, may be what they carry to heaven with them; and the idea we have of the proper object of our love may be an occasion of the exercises of love, especially towards that object, and more than towards another of which we have not the idea.

This should move us to lay religion and virtue on the foundation of all our friendship, and to strive that the love we have to our friends be a virtuous love, duly subordinated to divine love; for, so far as it is so, it will last for ever. Death does not put an end to such friendship, nor can it put an end to such friends’ enjoyment of each other.

[666] Separate state. Texts made use of by Dr. Watts in his essay to prove a separate state: Psal. lxxiii. 24, 26. Eccles. xii. 7. Isa. lvii. 2. Luke ix. 30,31. Acts vii. 59. 2 Cor. v. 1, 2. 2 Cor. xii. 2, 3..It shows that St. Paul thought that a soul might exist, think, know, and act, in paradise, in a state of separation. (Vide my Notes on the text.)Philip i. 21. 1 Thess. iv. 14. 1 Peter iii. 18-20. Spirits in prison: Jude vii. Rev. vi. 9. Heb. xi. 14. The Jews generally supposed separate spirits; and Christ did not correct them. Matt. xiv. 26. Luke xxiv. 36, &c. Acts xxiii. 8, 9. More evident proof: Matt. x. 28. Luke xvi. 22, &c. Luke xx. 37, 38. Luke xxiii. 42, 43. 2 Cor. v. 6, 8. Philip. i. 23, 24. Heb. xii. 23. 2 Peter i. 13,14. To which may be added, Acts i. 25. See my Note on Heb. xii. 1. Blank Bible, p. 766.

[678] Beatifical vision. Whether there be any visible appearance or glory, that is the symbol of the divine presence, in which God manifests himself in heaven, beside the glorified body of Christ: see of the Beatifical Vision, in my sermon from these words, Rom. ii. 10. “But glory, honour, and peace, to every one that worketh good.”

[679] Goodness of God Love of God Happiness of heaven. God stands in no need of creatures, and is not profited by them; neither can his happiness be said to be added to by the creature. But yet God has a real and proper delight in the excellency and happiness of his creatures: he hath a real delight in the excellency and loveliness of the creature, in his own image in the creature, as that is a manifestation, or expression, or shining forth of his own loveliness. God has a real delight in his own loveliness, and he also has a real delight in the shining forth, or glorifying of it. As it is a fit and condecent thing that God’s glory should shine forth, so God delights in its shining forth. So that God has a real delight in the spiritual loveliness of the ; which delight is not a delight distinct from what he has in himself, but is to be resolved into the delight he has in himself; for he delights in his image in the creature, as he delights in his own being glorified; or as he delights in it, that his own glory shines forth, and so he hath real proper delight in the happiness of his creatures, which also is not distinct from the delight that he has in himself, for it is to be resolved into the delight that he has in his own goodness; for as he delights in his own goodness, so he delights in the exercise of his goodness, and therefore he delights to make the creature happy, and delights to see him made happy, as he delights in exercising goodness, or communicating happiness. This is no proper addition to the happiness of God, because it is that which he eternally and unalterably had. God hath no new delight when he beholds his own glory shining forth in his image in the creature, and when he beholds the creature made happy from the exercises of his goodness; because those and all things are from eternity equally present with God. This delight in God cannot properly be said to be received from the creature, because it consists only in a delight in giving to the creature; neither will it hence follow that God is dependent on the creature for any of his joy, because it is his own act only that this delight is dependent on, and the creature is absolutely dependent on God for that excellency and happiness that God delights in. God cannot be said to be the more happy for the creature, because he is infinitely happy in himself, and he is not dependent on the creature for any thing, nor does he receive any addition from the creature. But yet in one sense it can be truly said that God has the more delight for the loveliness and happiness of the creature, viz. as God would be less happy if he were less good, or if it were possible for him to be hindered in exercising his own goodness, or to be hindered from glorifying himself. God has no addition to his happiness, when he exercises any act of towards his creatures; and yet God has a real delight in the exercises of his own , and would be less happy if he were less holy, or were capable of being hindered from any act of .

Corol. I. Hence when the get to heaven they will have this to rejoice them, and add to their blessedness, that God hath a real delight and joy in them, in their and happiness.

Corol. II. Hence God’s love to the is real and proper love; so that those have been to blame, who have represented, much to the prejudice of religion, the love of God to creatures as if it were merely a purpose in God of acting as the creature does that has love.

Corol. III. Hence we learn how all God’s love may be resolved into his love to himself, and delight in himself. His love to the creature is only his inclination to glorify himself, and communicate himself; and his delight in himself glorified, and in himself communicated. There is his delight in the act, and in the fruit: the act is the exercise of his own perfection; and the fruit is himself expressed and communicated.

[701] Happiness of heaven increasing. It is certain that the inhabitants of heaven do increase in their knowledge, “the angels know more than they did before Christ’s , for they are said to know by the church, i. e. by the dealings of God with the church, the manifold wisdom of God: and to desire to look into the account the gospel gives of the sufferings of Christ, and the glory that should follow.” Ridgley’s Body of Divinity, p. 61/62. vol. 1.

[710.] Heaven Separate state Resurrection Dispensations. How the happiness of the resurrection state will exceed the present happiness in heaven. It looks to me probable, that the glory of the state of the church after the resurrection will as much exceed the present glory of the spirits of just men made perfect, as the glory of the gospel dispensation exceeds the Mosaic dispensation; or as much as the glory of the state of the church in its first or purest state of it, or rather in its state in the Millennium, (wherein alone the glory of the gospel dispensation will be fully manifested,) exceeds the state of the church under the law, and as much as the state, the company, of glorified souls exceed this. Of old, under the Mosaic dispensation, the church saw things very darkly; they saw as it were by a reflex light, as we see the light of the sun by that of the moon; they saw gospel things in dark types and shadows, and in dark sayings, that were, as it were, riddles, or enigmas. The glory of that dispensation was no glory in comparison of the glory of the evangelical dispensation it so much excels, but under the gospel dispensation those dark shadows are ceased, and instead of enigmas or dark sayings, the apostle uses great plainness of speech.2 Cor. iii. 12. The night, in which we saw by a reflex light only, is ceased, and Christ is actually come, we enjoy day-light. John the Baptist was the day-star to usher in the day; and when he was born, the day-spring from on high visited us, as Zachariah his father sang. Luke i. 78, 79. And when Christ himself came, the sun rose; especially when he rose from the dead, and shed forth his light and heat on the day of Pentecost; and now we see the sun by his own direct light, we see him immediately, the veil is taken away, and we all see with open face. 2 Cor. iii. 18. But still, even under the gospel dispensation, we see by a reflex light, we see only the image in a looking-glass in comparison of what we shall in the future state. 1 Cor. xiii. 12. We understand not by plain speeches and declarations, but as in an enigma, or dark saying, as it is said in the same place; for the things of heaven cannot be expressed as they be in our language. The apostle, when he went there, said of them, that it was not lawful or possible to utter them. But when the souls of the are separated from their bodies, they shall no longer see heavenly things as in an enigma, or dark saying, for they shall go themselves to heaven to dwell there, and shall immediately see and hear those things that it is not possible or lawful to utter plainly, or know immediately in this world. They shall then no longer see Christ by reflexion as in a looking-glass, because they shall be where Christ himself shall be immediately present; for they that are departed are with Christ, they that are absent from the body are present with the Lord; when that which is perfect is come, then we shall no more see by a looking-glass or enigma, but shall see face to face, as the apostle shows, 1 Cor. xiii. 10, 12. “But when that which is perfect is come,” is said with respect to the separate souls of the , as is evident by Heb. xii. 23. for they are there called the spirits of just men made perfect; and therefore when the soul of the leaves the body and goes to heaven, it will be like coming out of the dim light of the night into day-light. The present state is a dark benighted state; but when the soul enters into heaven, it is like the rising of the sun, for they shall then see the Sun of , by his own direct light, because they shall be with him; they will be spirits made perfect in that respect, that is, it will be perfect day with them. Prov. iv. 18. We cannot in the present state see clearly, because we have a veil before us, even the veil of the flesh. The church is Christ mystical: the church in the Old-Testament state was represented by Christ in his fleshly state, such as he was in before his death; for Christ was the head of that church in that state, and was subject to the same with them, was under the same dispensation with his church till his death.