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LECT. to those who are out of it. This life, con-
II.

fidered in itself, is no better than death ;
(vestra bæc, quæ dicitur vita, mors eft;) so
that if God, when he called himself the
God of the Hebrews, was the God of those
who had hope only in this life (as a mo-
dern divine asserted for a project) then he
was the God of the dead ; and so the name
God of the Hebrews would have been a dif-
honourable title, of which, as the apostle
observes, Heb. xi. 16. God would have
been ashamed, as a title no better than that
of a mortal king, whose power and pro-
mises extend to this life only.

6. All this is further evident, in that the law promised a Rest or Sabbath which it never gave; and therefore, the promise looked forward to that other glorious Sabbath which is to be fulfilled in another life. The apostle, in explaining the scripture on this subject, shews us how the fulfilling of this promise was suspended. That the faithful had a Sabbath of Rest in prospect after the course of their labours, appears from that threatening sentence

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in the law, which denied it to those who LECT,

II. did not believe. For, faith the apostle, we which have believed do enter into Rest, as he said, as I have sworn in my wrath if they Mball enter into my Reft: although the works Wire finished

from the foundation of the world** Now the question is, what the Rest here fpoken of can mean? It cannot mean that Rest which immediately followed the fix days of the creation, when God did rest on the seventh day from all his works ; for that Rest of God hed been past and gone

from
the foundation of the world, when the
works of God were finished. We must
therefore look for another: and in this
enquiry, it may occur, that the Rest to be ·
expected was in the land of Canaan; be-
cause those who were precluded from it fell
in the wilderness; according to what is
saidp with whom was he grieved forty
years? Was it not with them that had finned,
whose carcases fell in the wilderness? And to
whom sware be that they fhould not enter
into his Reft, but to them that believed not?

* Chap. iv, 3.
† Chap. iii, 17, 18. See Numb. xiv, 30. and Deut.

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xii, 9.

Hence

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II.

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LECT. Hence, I say, it might be imagined, that

the settlement of the people in Canaan was
the Rest with which God was to reward
them. But neither can this be the case ;
because in the prophet David, many ages
afterwards, he limiteth the promisə of this
rest to a certain day; saying, to day, after
So long a time; to day if ye will hear his
voice, harden not your hearts *. For if Jesus,
as the apostle argues, (that is, if fosbua,
who is also called Jesus) bad given them
Reji, (in Canaan) then would be not after-
wards have spoken of another day. There
remaineth therefore a Rest to the people of
God: that is, in other words, according to
the drift of the argument, the Rest pro-
posed to the people of God always meant
what it means now; and that which re-
mains to us at this day, after so long a time,
is the same that was promised to the faith-
ful of old. Consider the application of
the term, and you will see that the apostles
reasoning must be true: for it is called the
Rest of God if they shall enter into Mr
REST-and what was that? It was un-
* Ch. iii. 7, 8.

doubtedly

II

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doubtedly a Rest in Heaven, after the works LECT.
of the creation were finished upon earth:
he that is entered into his rest, he also hath
ceased from his own works as God did from
his: therefore it is a Rest, into which no
man can enter, till his works upon the earth
are finished. To those who understand the
language of the law, and the apostles rea-
soning upon it, this is a demonstration, that
the law did not rest in temporal promises.
They who lived in faith under the pa-
triarchal dispensation, died in the same
faith; death could make no change in their
creed, because they expected of God what
they could never receive, till their works
upon earth were finished. Therefore, it is
truly said of them; these all died in faith,
not having received the promises; but having
feen them afar off, and were perfuaded of
them, and embraced them, and confesed that
they were strangers and pilgrims on the earth*.
The land of Canaan was not the object of
their hope: it was only a sign and a pledge
of the goodness of God, an earnest of what
they were to expect after this life; there-
* Ch.xi, 13, &c.

fore

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II.

LECT. fore they desired a better country, that is an

heavenly, and their mortal life was a pilgrimage in quest of it. There never was an age, in which it was not required of the children of God, that they should renounce the world, and prepare themselves by that discipline which should fit them for a better state. Such is the language of the scripture to them all, under the several names of Patriarchs, Jews, or Christians—My son despise not thou the chaftening of the Lord, nor faint when thou art rebuked of him: for whom the Lord loveth be chasleneth, and scourgeth every fon whom be receiveth*.

7. What I proposed to consider in this lecture hath been sufficiently proved ; namely, that the religion of the people of God was the fame for substance under the Old as under the New Testament; so that, in fact, we find but one true religion from the beginning of the world to the end of it; a religion of faith and dependence upon

* Ch. xii, 3

God,

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