SERMON CXXVI.—On Faith. "Now faith is the evidence of things not seen," Heb. xi, 1. 1. MANY times have I thought, many times have I spoke, many times have I wrote upon these words; and yet there appears to be a depth in them, which I am in no wise able to fathom. Faith is, in one sense of the word, a divine conviction of God and of the things of God; in another, (nearly related to, yet not altogether the same,) it is a divine conviction of the invisible and eternal world. In this sense I would now consider, 2. I ar am now an immortal spirit, strangely connected with a little portion of earth: but this is only for a while. In a short time I am to quit this tenement of clay, and to remove into another state, "Which the living know not, And the dead cannot, or they may not tell!" What kind of existence shall I then enter upon, when my spirit has launched out of the body? How shall I feel myself? Perceive my own being? How shall I discern the things that are round about me; either material or spiritual objects? When my eyes no longer transmit the rays of light, how will my naked spirit see? When the organs of hearing are mouldered into dust, in what manner shall I hear? When the brain is of no farther use, what means of thinking shall I have? When my whole body is dissolved into senseless earth, what means shall I have of gaining knowledge? 3. How strange, how incomprehensible are the means whereby I shall then take knowledge even of the material world? Will things appear then as they do now? Of the same size, shape, and colour? Or will they be altered in any, or all these respects? How will the sun, moon, and stars appear? The sublunary heavens? The planetary heavens? The region of the fixed stars? How, the fields of ether, which we may conceive to be millions of miles beyond them? Of all this we know nothing yet and indeed we need to know nothing. 4. What then can we know of those innumerable objects, which properly belong to the invisible world? Which mortal "eye hath not seen, nor ear heard, neither hath it entered into our hearts to conceive?" What a scene will then be opened, when the regions of hades are displayed without a covering! Our English translators seem to have been much at a loss for a word to render this. Indeed two hundred years ago it was tolerably expressed by the word hell, which then signified much the same with the word hades, namely, the invisible world. Accordingly, by Christ descending into hell, they meant, his body remained in the grave, his soul remained in hades, (which is the receptacle of separate spirits,) from death to the resurrection. Here we cannot doubt but the spirits of the righteous are inexpressibly happy. They are, as St. Paul expresses it, "with the Lord:" favoured with so intimate a 'communion with him, as "is far better" than whatever the chief of the apostles experienced while in this world. On the other hand, we learn from our Lord's own account of Dives and Lazarus, that the rich man, from the moment he left the world, entered into a state of torment. And "there is a great gulf fixed" in hades, between the place of the holy, and that of unholy spirits, which it is impossible for either the one or the other to pass over. Indeed a gentleman of great learning, the honourable Mr. Campbell, in his account of the middle state, published not many years ago, seems to suppose, that wicked souls may amend in hades, and then remove to a happier mansion. He has great hopes, that "the rich man," mentioned by our Lord, in particular, might be purified by that penal fire, till, in process of time, he might be qualified for a better abode. But who can reconcile this with Abraham's assertion, that none can pass over the "great gulf?" 5. I cannot therefore but think, that all those who are with the rich man in the unhappy division of hades, will remain there, howling and blaspheming, cursing and looking upwards, till they are cast into "the everlasting fire, prepared for the devil and his angels." And, on the other hand, can we reasonably doubt, but that those who are now in paradise, in Abraham's bosom, all those holy souls, who have been discharged from the body, from the beginning of the world unto this day, will be continually ripening for heaven; will be perpetually holier and happier, till they are received into the "kingdom prepared for them, from the foundation of the world?” 6. But who can inform us, in what part of the universe hades is situated? This abode of both happy and unhappy spirits, till they are reunited to their bodies? It has not pleased God to reveal any thing concerning it, in the holy Scripture; and, consequently, it is not possible for us to form any judgment, or even conjecture about it. Neither are we informed, how either one or the other are employed, during the time of their abode there. Yet may we, not improbably, suppose, that the Governor of the world may sometimes permit wicked souls "to do his gloomy errands in the deep?" Or, perhaps in conjunction with evil angels, to inflict vengeance on wicked men? Or will many of them be shut up in chains of darkness, unto the judgment of the great day? In the mean time, may we not probably suppose, that the spirits of the just, though generally lodged in paradise, yet may sometimes, in conjunction with the holy angels, minister to the heirs of salvation? May they not "Sometimes, on errands of love, It is a pleasing thought, that some of these human spirits, attending us with, or in the room of, angels, are of the number of those that were dear to us, while they were in the body. So that there is no absurdity in the question; "Have ye your own flesh forgot, But be this as it may, it is certain, human spirits swiftly increase in knowledge, in holiness, and in happiness: conversing with all the wise and holy souls that lived in all ages and nations from the beginning of the world; with angels and archangels, to whom the children of men are no more than infants; and, above all, with the eternal Son of God, "in whom are hid all the treasures of wisdom and knowledge." And let it be especially considered, whatever they learn, they will retain for ever. For they forget nothing. To forget is only incident to spirits that are clothed with flesh and blood. 7. But how will this material universe appear to a disembodied spirit? Who can tell whether any of these objects that surround us will appear the same as they do now? And if we know so little of these, what can we now know concerning objects of a quite different nature? Concerning the spiritual world? It seems it will not be possible for us to discern them at all, till we are furnished with senses of a different nature, which are not yet opened in our souls. These may enable us both to penetrate the inmost substance of things, whereof we now discern only the surface, and to discern innumerable things, of the very existence whereof we have not now the least perception. What astonishing scenes will then discover themselves to our newly opening senses! Probably fields of ether, not only ten fold, but ten thousand fold "the length of this terrene." And with what variety of furniture, animate and inanimate! How many orders of beings, not discovered by organs of flesh and blood? Perhaps, thrones, dominions, virtues, princedoms, powers?-Whether of those that have retained their first habitations and primeval strength, or of those that, rebelling against their Creator, have been cast out of heaven? And shall we not then, as far as angels ken, survey the bounds of creation, and see every place where the Almighty, "Stopp'd his rapid wheels, and said,— This be thy just circumference, oh world?" Yea, shall we not be able to move, quick as thought, through the wide realms of uncreated night? Above all, the moment we step into eternity, shall we not feel ourselves swallowed up of him, who is in this and every place,-who filleth heaven and earth? It is only the veil of flesh and blood which now hinders us from perceiving, that the great Creator cannot but fill the whole immensity of space. He is every moment above us, beneath us, and on every side. Indeed, in this dark abode, this land of shadows, this region of sin and death, the thick cloud, which is interposed between, conceals him from our sight. But the veil will disappear, and he will appear, in unclouded majesty, "God over all, blessed for ever!" 8. How variously are the children of men employed in this world! In treading o'er "the paths they trod six thousand years before!" But who knows how we shall be employed, after we enter that invisible world? A little of it we may conceive, and that without any doubt, provided we keep to what God himself has revealed in his word, and what he works in the hearts of his children. Let us consider, first, What may be the employment of unholy spirits from death to the resurrection. We cannot doubt but the moment they leave the body, they find themselves surrounded by spirits of their own kind, probably human as well as diabolical. What power God may permit these to exercise over them we do not distinctly know. But it is not improbable, he may suffer Satan to employ them, as he does his own angels, in inflicting death, or evils of various kinds, on the men that know not God: for this end they may raise storms by sea or by land; they may shoot meteors through the air; they may occasion earthquakes; and, in num berless ways, afflict those whom they are not suffered to destroy. Where they are not permitted to take away life, they may inflict various diseases: and many of these, which we judge to be natural, are undoubtedly diabolical. I believe this is frequently the case with lunatics. It is observable, that many of those mentioned in Scripture, who are called lunatics by one of the evangelists, are termed demoniacs by another. One of the most eminent physicians I ever knew, particularly in cases of insanity, the late Dr. Deacon, was clearly of opinion, that this was the case with many, if not with most, lunatics. And it is no valid objection to this, that these diseases are so often cured by natural means: for a wound inflicted by an evil spirit might be cured as any other, unless that spirit were permitted to repeat the blow. 9. May not some of these evil spirits be likewise employed, in conjunction with evil angels, in tempting wicked men to sin, and in procuring occasions for them? Yea, and in tempting good men to sin, even after they have escaped the corruption that is in the world? Herein doubtless they put forth all their strength; and greatly glory if they conquer. A passage in an ancient author may greatly illustrate this: (although I apprehend, he did not intend that we should take it literally :) Satan summoned his powers, and examined what mischief each of them had done. One said, 'I have set a house on fire, and destroyed all its inhabitants.' Another said, 'I have raised a storm at sea, and sunk a ship, and all on board perished in the waters.' Satan answered, 'Perhaps those that were burned or drowned were saved.' A third said, 'I have been forty years tempting a holy man to commit adultery; and I have left him asleep in his sin.' Hearing this, Satan rose to do him honour; and all hell resounded with his praise." Hear this, all ye that imagine you cannot fall from grace! 10. Ought not we then to be perpetually on our guard against those subtle enemies? Though we see them not, "A constant watch they keep: Lest they should lose their prey." Herein they join with "the rulers of the darkness [the intellectual darkness] of this world;" the ignorance, wickedness, and misery diffused through it, to hinder all good, and promote all evil! To this end they are continually "working with energy, in the children of disobedience." Yea, sometimes they work by them those lying wonders that might almost deceive even the children of God. 11. But, meantime, how may we conceive the inhabitants of the other part of hades, the souls of the righteous, to be employed? It has been positively affirmed by some philosophical men, that spirits have no place! But they do not observe, that if it were so, they must be omnipresent an attribute which cannot be allowed to any but the Almighty Spirit. The abode of these blessed spirits the ancient Jews were used to term paradise: the same name which our Lord gave it; telling the penitent thief, "This day shalt thou be with me in paradise." Yet in what part of the universe this is situated who can tell, or even conjecture; since it has not pleased God to reveal any thing concerning it? But we have no reason to think they are confined to this place; or indeed to any other. May we not rather say, that, "servants of his," as well as the holy angels, they " do his pleasure;" whether among the inhabitants of earth, or in any other part of his dominions? And as we easily believe, that they are swifter than the light; even as swift as thought; they are well able to traverse the whole universe in the twinkling of an eye, either to execute the divine commands, or to contemplate the works of God. What a field is here open before them! And how immensely may they increase in knowledge while they survey his works of creation, or providence, or his manifold wisdom in the church! What depth of wisdom, of power, and of goodness, do they discover in his methods of "bringing many sons to glory!" Especially while they converse on any of these subjects, with the illustrious dead of ancient days! With Adam, first of men; with Noah, who saw both the primeval and the ruined world; with Abraham, the friend of God; with Moses, who was favoured to speak with God, as it were, "face to face;" with Job, perfected by sufferings; with Samuel, David, Solomon, Isaiah, Daniel, and all the prophets; with the apostles, the noble army of martyrs, and all the saints who have lived and died to the present day; with our elder brethren, the holy angels, cherubim, seraphim, and all the companies of heaven; above all the name of creature owns, with Jesus, the mediator of the new covenant! Meantime, how will they advance in holiness; in the whole image of God, wherein they were created? In the love of God and man; gratitude to their Creator, and benevolence to all their fellow creatures. Yet it does not follow, (what some earnestly maintain,) that this general benevolence will at all interfere with that peculiar affection which God himself implants for our relations, friends, and benefactors. Oh no! Had you stood by his bed side, when that dying saint was crying out, "I have a father and a mother gone to heaven; (to paradise, the receptacle of happy spirits ;) I have ten brothers and sisters gone to heaven; and now I am going to them, that am the eleventh! Blessed be God that I was born!" Would you have replied, What, if you are going to them? They will be no more to you than any other persons; for you will not know them." Not know them! Nay, does not all that is in you recoil at that thought? Indeed skeptics may ask, how do disembodied spirits know each other? I answer plainly, I cannot tell. But I am certain that they do. This is as plainly proved from one passage of Scripture, as it could be from a thousand. Did not Dives and Lazarus know each other in hades, even afar off? Even though they were fixed on different sides of the "great gulf?” Can we doubt then, whether the souls that are together in paradise shall know one another? The Scripture, therefore, clearly decides this question. And so does the very reason of the thing: for we know, every holy temper which we carry with us into paradise, will remain in us for ever. But such is gratitude to our benefactors. This, therefore, will remain for ever. And this implies, that the knowledge of our benefactors will remain, without which it cannot exist. 12. And how much will that add to the happiness of those spirits, who are already discharged from the body, that they are permitted to minister to those whom they have left behind? An indisputable proof of this we have, in the twenty-second chapter of the Revelation. When the apostle fell down to worship the glorious spirit which he seems to have mistaken for Christ, he told him plainly, "I am of thy fellow servants, the prophets;" not God, not an angel, but a human spirit. And in how many ways may they "minister to the heirs of salvation?" Sometimes by counteracting wicked spirits whom we cannot resist, because we cannot see them; sometimes by preventing our being hurt |