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* that thou wouldest hide me in the invisible ch.11.13,14 state (Sheol) that thou wouldest conceal me until thy wrath be past, that thou wouldest appoint me (Hok) a definitive period and remember me. All the days of my warefare (that is, while the body is subjected to corruption) will I wait till my renewal come.” Here we behold the patriarch anticipating the time when his soul was to exist in a state of separation from the body, and giving it its expected employment, “I will wait.” This throws some light on a passage of St. Paul, in the epistle to the Hebrews, which in our version is considerably dark. “ There, faith is said to be the substance of things hoped for, and the evidence of things not seen." Heb. xi. 1. Now what stronger language could have been employed, had these patriarchs been placed, soul and body united, in the midst of heavenly glories, as will be the case after the resurrection ? It could only have been affirmed that they were now enjoying the substance of the things they had formerly been looking out for. How can faith or trust be an evidence of the existence of things which are not yet subjected to the senses? Evidence is the highest satisfaction that can be given'; but faith cannot be that evidence, because in its very nature it is an intermediate trusting for, and not the ultimate enjoyment, which is represented as quite superseding faith ; as a thing now in the view, and
in the certain possession, renders hope no longer necessary.
Let us now attend to what is said of one of the . Maccabean brethren, and apply it to all the pa.
Heb.triarchs mentioned through the 11th chap. “So he Z Mac. 7.40 died trusting in the Lord.” Our unavoidable infer
ence here is that of the apostle, in the beginning of the chapter: trust then is (hypostasis) a waiting for things as yet suspended in the expectation. It is á proof (Elenchos) not to them, but to the reader, who observes they died trusting, that the things they were seeking after were not yet seen.
The apostle Paul says, that this hope which we lay hold upon, enters with us within the veil, and there becomes the sure and stedfast anchor of the soul. The name Jehovah, as to what it pro
mises, is a memorial both on earth and in the inch. iz. 5 termediate state. So speaks Hosea, “Jehovah God
of hosts, Jehovah is his memorial.” In that blessed region, to which all the souls of the just are set apart, this memorial must live in every heart, that
Jehovah will appear, and ransom from the power Proy.ng of the invisible state. “ Rejoice ye righteous in
Jehovah (Le-zecher-Kodsho) give thanks for the memorial given to the inhabitants of his holy place.” Psal. cxii. 6. “ The righteous man shall be for the memorial of the future age,” (Le-zecherOlam,) i. e. it shall be his happy lot when arrived in that region, to possess the name Jehovah in all that it promises. .
When we turn to the New Testament, the same memorial is to be discerned there, as animating the expectations of the people of God. Christ, in instituting the sacrament of the supper, uses the very phrase of the Old Testament. « This cup is Lob 2219,20 the New Testament in my blood, which is shed. for you; do this for the memorial of me.” How does this meet the memorial given to the people of the antient Jewish church? In this way: the cup is said to be the new covenant in his blood, which covenant, although begun to be experienced upon earth, does not gain its full vigour till after death. The cup is said to be a participation of the blood of Christ; i. e. it is figurative of those enjoyments which are to be met with in the region of the blessed, which Messiah terms the wine that is new in his father's kingdom. The new covenant in his blood is the Berith-Olam of
Mat.26.29 which his blood is the foundation : the new wine, termed his blood, is the Zecher or memorial. In the invisible state, they enjoy this in all its brightness and certainty. They who are in that region, are represented as in possession, not of the things promised, viz. the glorious appearance of Christ and its blessed consequences, but only of the promises of these. This is what St. Paul affirms, when he says, “ be ye followers of them, who through faith and patience inherit the promises." Heb.6.12
When our Lord promised his disciples that he was to come again and receive them unto himself, this in fact was the old memorial which the name Jehovah carried in it, which promise remaining unfulfilled at death, must lodge in their souls, and pass with them within the veil. This then exhibits the truth of what Jehovah declared, that his name was to be a memorial even (Le-Olam) to the hidden period.
Possessing sentiments and expectations exactly similar, is that antient prayer of the Jews for the dead, “ Let it be the will of the Lord our God, our Creator, our Holy One, the Holy One of Israel, to hasten and bring about the resurrection of the people of Jehovah, who keep the covenant of our God; (i. e. who cherish, in that state, the
God shake them from their dust, as he hath promised to all the congregation of Israel, by his servant Ezekiel, the son of Buzi."
And thou shalt go to thy fathers into peace, and be buried in a
good old age. Gen. xv. 15. ,.
IN tracing the various intimations that are given of this state, under the term peace, it is to be expected that some will be more, others less fuļi and explicit ; but, taken all together, they will tend to throw mutual light on each other.
I shall now endeavour to shew, that under the term peace, is set forth,
ist. A region immediately succeeding to death.
3dly. As being the issue of a particular mode of life led here.
4thly. As being so complete as by no means to suit any situation on earth.
5thly. That there is a disposer of it.
ist. A region immediately succeeding to death. It is a region into which, Scripture assures us, the spirit enters, immediately on its departure from the body. “He shall enter into peace; they js.57.2 shall rest in their beds." The words of the Almighty, introductory to this declaration, are so