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N the NINTH Chapter of our Treatife De Statu Mortuorum, &c. under the Article of the MILLENIUM, we have faid little or nothing concerning the State of the Jews in the future Kingdom of the Meffiah, that fo the Thread of that Difcourfe might not be interrupted. But this Matter is of too great Moment to be paffed by untouched, or treated or in a curfory Manner. Many are of Opinion, that the Wife of the Lamb (Ifa. iv. 5.) which in the Revelation of St. John, made her felf ready for the Marriage before the End of the World, with a folemn Pomp, denotes the People of the Jews. For when the great Whore of Babylon was judged, (Rev. xix. 1. &c. Dan. vii. 11, 13, 14.) condemned, and burned, there were many Voices heard in Heaven and on Earth, finging Hallelujah to God: The Voices of four and twenty Elders, four Beafts, and all the Servants of God, both small and great. There were Voices like the Noife of many Waters, and like mighty Thunderings (v. 7, 8.) faying Hallelujah; for the Lord God omnipotent reigneth. And then it follows: Let us be glad and rejoice, and give honour to him; for the Marriage
of the Lamb is come, and his Wife hath made herself ready. And to her was granted that he should be arrayed in fine Linen, clean and white; for the fine Linen is the Righteousness of the Saints. Then the Angel Said to me, write (v. 9.) blessed are they who are called to the Marriage Supper of the Lamb. And he faid unto me, these are the true Sayings of God. True altho' wonderful, and to be committed to writing that Pofterity may be certified of the Reality of them.
In this Marriage of the Lamb there is pointed out fome future notable Change or Reftauration of Things. And fince the fame Bride of the Lamb is afterwards called the Holy City, the great, the new Jerufalem, defcending out of Heaven from God, (xxi. 2, 9, 10.) the Kingdom of the Meffiah feems to be aimed at in this Defcription, under the Name of a City, and the new and holy Jerufalem, namely that fame Kingdom which the most High will give to the Meffiah in his own Time, and to his holy People, or the Jews, as Daniel fays. (c. vii. 27.) There is a remarkable Paffage alfo to this Purpofe in St. Luke's Gofpel, (e. i. 3.) and many other Places of Scripture, which we shall infert in the Progress of this Work, in their proper Order. For I am not defirous that the Reader fhould form a Judgment from what has been thus briefly hinted, as to what particular Parts the Jews are to bear in this Marriage of the Lamb, or that Kingdom of the Meffiah. This Argument must take a much larger Compafs, and muft be drawn from the very Originals of that Nation. Moreover it seems proper when we are entering on a Difcourfe about the future Condition of the Jews, to begin from Abrahana their Father, and the everlafting Promises made to him and his Seed. When Abraham by the Command of God having left his Country, and came
into the Land of Canaan, the Lord appeared to him and faid, (Gen. xii. 7) Unto thy Seed will I give this Land: and Abraham builded there an Altar unto the Lord who appeared unto him. And when he returned from Egypt (having been compelled to go thither by reafon of the Famine) God renewed his Promife, and faid unto him, after he had looked round about, (c. xiii. 15.) All the Land which thou feeft, to thee will I give it, and to thy Seed for ever. Afterwards, when Abraham defired a Sign for the Confirmation of his Faith, God gave him an extraordinary one; and then immediately by way of Covenant, repeated the Promife, faying, (c. xiv. 8, 18.) Unto thy Seed have I given this Land, from the River of Egypt unto the great River, the River Enphrates.
Farther, when he changed his Name from Abram to Abraham, (c. xvii. 5.) God made a perpetual Covenant with Abraham, concerning the Things promifed, faying, (v. 7, 8.) I will establish my Covenant between me and thee, and thy Seed after thee their Generations, for an everlasting Covenant, to be a God unto thee and to thy Seed after thee: And I will give unto thee and to thy Seed after thee, the Land wherein thou art a Stranger, all the Land of Canaan for an everlasting Poffeffion; and I will be their God.
Moreover Circumcifion was inftituted as a Token of the Covenant, to be obferved on the Part of Abraham and his Seed; (Gen. xvii. 10.) and God on his Part promifed Abraham (when he was then an old Man, and his Wife well ftricken in Age) a Son Ifaac, whom he joy fully received at the appointed time. Thus we have taken a brief Survey of the Promife which was made to Abraham and his Seed, concerning their perpetual Inheriting of the Land
The fame Promife was renewed to Ifaac, which God had before made to his Father. For when Ifaac was preparing to go into Egypt to avoid the Famine, God appeared to him, and forbidding him to take that Journey, commanded him to abide in the Land of Canaan: And left Ifaac, who was then fearful and deftitute of Provifion, should make any Hefitation in this Matter, God repeated that Promise which he had already made to Abraham, and diftinguished it with the Solemnity of an Oath (c. xvi. 3.) Sojourn in this Land and I will be with thee, and will bless thee, for unto thee, and unto thy Seed, I will give all thefe Countries, and I will perform the Oath which Ifware unto Abraham thy Father.
Ifaac tranfmitted this Promise to Facob and his Seed, (c. xxxv. 11, 12.) and God himself confirmed the fame to Jacob, when having changed his Name into Ifrael, he faid unto him, I am God Almighty, (c. xlviii. 3, 4.) the Land which I gave Abraham, and Ifaac, to thee will I give it, and to thy Seed after thee will I give the Land. This promifed Inheritance was afterwards transferred with the fame Right and Title, in the Name of the omnipotent God, to Jofeph and his Seed for a perpetual Poffeffion. And laftly Jofeph when he was dying delivered and handed down this Gift of God to his Children and Brethren, the Heads of the Tribes of Ifrael. (Gen. i. 24.)
Thus this Promife was gradually confirmed at divers Times, and by various Repetitions. God obliged himself to perform these things by the Force of a Promife, Covenant and Oath, (Chron. xx. 7. Pf. cv. 8. cxxxii. 11,&c.) than which nothing is efteemed more facred or inviolable. A Promife is a Security for private Faith, and a Covenant for that which is public; but an Oath (Heb. vi. 13, 17.) compre
hends whatsoever can be imagined neceffary for either, be it human or divine.
Hitherto we have difcourfed about the Promifes of God formerly made to the Patriarchs, (as well feparately as jointly) (Exod. vi. 4, 8 Deut. i. i. 8.) and their Sons, of their Poffeffing the Land of Canaan. It is to be obferved, that the Ifraelites afterwards poffeffed the Land, and fo far thefe Promises were fulfilled; but they were often driven from thence and reftored again, till the laft and moft terrible Expulfion which they have fuftained for near seventeen Ages, and which they ftill groan under. Now fince the Land of Canaan was given to the Ifraelites for a perpetual Inheritance, this Question neceffarily arifes, Whether they fhall at last be restored to their ancient Country, that fo the Promises of God may not be void?
Indeed the Prophets often foretold the Captivities and Restaurations of the Children of Ifrael; and the Event of Things was anfwerable to their Prophecies; and fo the divine Promises remained unhurt and entire.
For the Nature of the Promife did not require that the Ifraelites should at all times poffefs that Land for a continual and never interrupted Series of Years, but only that they should at least, after long Captivity, return to the Heritage abovementioned. And fo they fhould always have a juft Title to that Land whofoever actually poffeffed it. I fay always and to the laft, by Virtue of the divine Donation, which can never be extinguished. With God there is no Time, no Prescription.
God no where promifed that he would never punish the Ifraelites, either at home or abroad (by Wars, Banishment and Captivity) on the contrary he threatened them with all Sorts of Punishments, as often as they fhould prefumptuously rebel against