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And this gives an Account why Mofes, who brought them out of Egypt, and by whose Ministry God gave the Law to Israel, was not perînitted to lead them into Canaan, and give them Poffefsion of that good Land ; because immortal Life is not by the Law of Mofes. The Law was given by Moses, but Grace and Truth cama by Jesus Christ

. And therefore Joshua was made Captain of the Host to bring them into Canaan; and his Name was changed to make him a more proper Type of Christ. And yet yokua himself . led them only into the Earthly and Typical Ca

But there is a more divine and heavenly Reft ftill reserved for the People of God; as the Apostle argues, Heb. iv. 3, 4, and following Verses, to prove that there is another Rest for true Believers ; which none but true Believers shall enter into. For we wbich have believed do enter into Rejt, as he said; as I bave sworn in my Wrath, if they hall enter into my rejt, although the Works were finished from the Foundation of the World. For he spake in a certain place of the seventh Day on this wife, And God did rest the Seventh Day from all bis Works. And in this place again, If they shall enter into my rest. Seeing therefore it remaineth that some must enter therein, and they, to whom it was first preached, enter'd not in because of Unbelief ; that is, those Israelites who for the Punishment of their Unbelief all died in the Wilderness, and never entered into Canaan : Again, he limitetb a certain Day, saying, in David, To Day, after so long a Time ; that is, so long after Joshua had given them Possession of the Land of Canaan: As it is said, to Day

will bear his Voice, harden not your Hearts. For if Jefus had given them rejt; if the Poffeffion of the Land of Canaan, which Joshua gave


if we.


them, was all the Rest that was promised; then would be not afterwards have spoken of another People of God. A Heavenly Rest, which Canaan was but a Type of.

Thus I have, as briefly as I could, shewn you what Evidence we have to believe, that God's Covenant with Abraham, to bestow on him and his Seed the Land of Canaan for an Inheritance, did include in it the Promise of Heaven and immortal Life in the Kingdom of God. I am very sensible, what I have now said will be ridicuľd by Men, who believe neither the Old nor the New Testament. But I have nothing to do with them at present. It is sufficient to my purpose, that supposing the History of Moses to be true, as it is related, there can be no other tolerable Senfe made of it. And if we believe the New Testament, we cannot reject Mystical Interpretations in general, when we find so many of them there. And then I fear not any Objections in particular against what I have said. For either the Reason of the Thing, or natural Fitness and Congruity of the Interpretation, or the Authority of the New Testament, will confirm it all. And though this has been drawn out to a great Length, I will make no Apology for it ; since, besides my original Design, it contributes so much to the right Understanding of God's Covenant with Abraham ; which was the first Draught of the Gospel-Covenant, and fill'd up and perfected by the Appearance of Christ, that promised Seed.




The Proofs of the Immortality of the Soul from

the Law of Mofes.

3. ET

for the Immortality of the Soul and a future State. For this is of a diftinct Consideration from God's Covenant with Abraham ; which was confirmed of God in Christ, Four hundred and thirty Years before the giving of the Law, Gal. 3. 17. Now it is confessed by all, that the Law of Moses contains no express Promise of another Life. But yet

the whole Mofaical Dispensation is one continued Proof of it; if we will allow that God had any wise Designs in that Dispensation, or the Jews any common Sense to understand it.

As first to consider it only in the most general Notion as an instituted Religion. I shall not at present dispute this Point with our modern Infidels, whether the Law of Moses were a divine Institution; or, which is all one, whether the Law was given by God. The Jews did firmly believe it, and had great reason to do so, if the History of Moses gives a true Account of that terrible Appearance on Mount Sinai, when God spoke the Law with an audible Voice, and gave them these Statutes and Ordinances by the Hands of Mofes, when he was with him forty Days in the Mount. This, I say, the Jews always believed, and do so to this Day; and therefore did, and do believe, that their Religion came from God. Now I dare


appeal to the most obftinate Infidels, whether they would not think it a very good Argument for a future State, did they believe there was any such thing as a Reveald and Instituted Religion. For is it credible, that God would give his Law immediately from Heaven, and so minutely prefcribe all the' Rites and Ceremonies of his Worship; if all Religion were to be confined only to this World? Or that any People would patiently submit to such a burdensome Yoke, as the Jewil Law was, who had nothing to hope or fear from God, but only in this Life? The Belief of Rewards and Punishments is the true Foundation of Religion. He that cometh to God. must believe that he is; and that he is the Rewarder of them that diligently seek bim, Heb. 11. 6. And yet mere temporal Rewards and Punish, ments never did, nor ever can make true deyour Worshippers of God. Experience tells us, that Men will venture what God can or will do to them in this World, could they be secure that there is no Account in the next. And therefore, when God himself institutes a Religion, and annexes Rewards and Punishments to the Institution, whatever the Letter of these Promises or Threats nings fignifies, they must always be extended to another World ; because these are the proper Promises and Rewards of Religion ; without which it loses its facred Obligation, and turns into a mere Civil and Politick Institution.

But what is this, you will say, to the Proof of a future State, when the Law it felf makes no mention of it ; and contains no other Pro mises or Threatnings in exprefs Words bur what are temporal; which seems rather to confute the Belief of another Life? For had there been any future Rewards, it is reasonable to think,


that God would have promised such Rewards in express Terms; which would have been a more powerful Support to their Faith, and a stronger Obligation to religious Worship.

But this is not the Question, whether this be the best Evidence we can have for a future State ; for that we grant it is not.

But whether it be not a better Evidence than the mere Light of Nature gives us : And whether devout Jews had not all the reason in the World to expound these temporal Promifes into eternal Rewards; which according to the Sense of Mankind are the proper Rewards of Religion. When we are assured that God will reward

his devout Worshippers, which the temporal Promises of the Law assure us of, it is very easy and natural to believe, that these Rewards shall be compleated and perfected in a better Life.

This is what good Men most passionately desire: This is what God can do ; what the Light of Nature teaches us to hope for; and then such temporal Promises are a very good Pledge and Earnest of it. For if God' have a Favour to good Men, and will greatly reward them, as these temporal Promises prove he will ; it is not to be thought that God will confine all his Grace and Favour to this World ; where, if it were nothing else, the Shortness of their Abode makes them uncapable of any great Reward. And this Assurance the Mofaical Law, consider'd as a divine Institution, gave the Jews; though it made no express Promises of another Life.

Especially if we consider, Secondly, that these Promises are of such a Nature, and so circumstantiated, that they cannot receive their just and full Accomplishment in this World.


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