A relish for knowledge is a quality of the mind, natural to it, and inseparable from it. We observe it in children, who at an early period discover a desire of information, and perpetually seek it by questioning those more advanced. The same disposition is resident in adults, and productive of the attainments in science which both delight the mind and dignify the man. In heaven, the glorified spirit, hath doubtless advantages for attaining the knowledge of God and divine things, and opportunity to satisfy his desire after it, if it can be satisfied; for it is itself a happiness. It gives a zest to information, and will probably continue, and be an endless source of enjoyment. The creature may never know so much of god as to desire no farther knowledge of him; or so much of the works and ways of god, as to with no increase of that knowledge. Acquisitions in knowledge and enjoyment may progress together in the world of spirits. And who can fix their limits? They may be as boundless as eternity!
Turn now your thoughts on Sir Isaac Newton that renowned philosopher and Christian. Was his enlarged and inquisitive mind satisfied at death? Did not he carry with him a desire to visit every planet, not only of our own but of other systems, and pry into the arcana of nature to be found in them all? If enabled and permitted, he may still be ranging among the works of God, to learn yet more of his wisdom, power and goodness, in his works and ways, which are unsearchable, and past the comprehension of created beings! Probably other glorified Spirits have a Share; it, may be a large share of the same temper.
And if they are capable of bearing the message of their divine Sovereign, or doing aught for his honor, it must be a pleasure to glorified spirits to be so employed. Here the good man delights to serve the Lord. Will this cease to be his disposition when the remains of depravity shall be done away? Will not this disposition be increased and strengthened? Or is there reason to think that those will have no power to serve God, who are freed from sluggish bodies?
Of certain glorified spirits it was declared to the apostle, as we have seen, that they "serve God day and night"—They have no need of rest—they never grow weary. How they serve God without the use of bodily organs, is to us unknown. But it doth not follow that they are incapable of it. God can give them power, and teach them to accomplish all his pleasure.
That departed saints have sometimes been sent down to our world, to make known God's will, and deliver his messages, we believe to be taught in the scriptures—I am thy fellow servant and of thy brethren the prophets.
Who not of our race could have made such a declaration? A fellowservant, is a servant of the same species, or rank. Our fellows are our equals; those of the same class in creation. Brutes are creatures; but we do not consider them as fellow creatures. We might, however, with as much propriety as the angel could call himself John's fellowservant, had he belonged to another species, or class or servants.
The term prophet, carries, in our apprehension, the same thing in it —speaks the heavenly messenger to have been one of our race. By prophets, we understand inspired men. We believe this to be every where its meaning in the scriptures. And the term brethren—"of thy brethren the prophets", confirms our sense of the text—I am thy fellowservant, and of thy brethren the prophets. Strange language, if this was one of the angels who kept their first estate; one who never dwelt in flesh, nor inhabited a human body! But if this was one of the old prophets, Samuel, Nathan, Daniel, or any other of those who had tabernacled in flesh, and been sent to warn his brethren, and foretell things to come, the language is easy and natural. [91]
If we search the scriptures, we shall see that the saints whose bodies were in the grave, have been sometimes thus used of God.
When Saul went to consult the powers of darkness, because the Lord did not answer him in the time of his distress, Samuel, who had died some time before, was sent of God to reprove that rebellious prince, and denounce his doom.
Some indeed suppose that the apparition was not Samuel, but an infernal! But the sacred historian represents it as being Samuel, and why should we reject his testimony?