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TO THE

READER.

FR

RANCIS WILKINSON, Efq; (late of Lincolns-Inn and Overseer of Dr. BURNET'S Will) has declared, that "in the La"tin Edition he published De Statu Mor"tuorum, there are to be found many Addi

tions and Alterations which were made "by the learned Author himself." Το these Improvements, the fecond Edition of Mr. Earbery's excellent Tranflation and Remarks is now rendered conformable.

Mr. Wilkinfon, in his Preface, has likewife thought it neceffary to declare, that, the Reafons given by the Editors, of the former Latin Copy, why Dr. BURNET did not publifh the Work himself, do, to his Knowledge, favour much more of Fiction than Reality. And he affirms, that this Treatife, De futurâ Judæorum Reftauratione, is faithfully published from Dr. BURNET's Own Originál.

Nov. 28, 1728.

THO. FOXTON.

THE

CONTENTS.

Page 3

SECT. I. ABRAHAM, Father of the JEWS, the everlasting Promises made to him and bis Seed. JEWS, their perpetual Expulfion, Captivity and Defolation, as recited by the PROPHETS.

6 & feq,

Their future Reftauration as foretold by ISAIAH, and other Prophets, his exprefs mention of the new Heavens and the New Earth.

24

31

33

The fame confirmed by St. Peter and St. John. The Predictions of the Prophets JEREMIAH, EZEKIEL and DANIEL.

SECT. II. Of the MINOR-PROPHETS, viz. HOSEA, JOEL, AMOS, &c.

42 & feq.

Teftimonies of Justin Martyr and St. Auftin concerning the fecond coming of the Meffiah.

69

SECT. III. The Evidence of the foregoing Promifes and

Prophecies fummed up.

Jews prepared, in every refpect, to return home.

71

80

SECT. IV. The Caufe of the Jews, fhewn to be, not injurious to the Chriftians.

Three Objections, brought to enervate the force
Prophecies, Anfwered.

81, 85

of the 89

Interpreters mutilate and diminish the Promifes of God, between a Literal and Allegorical Sense.

91

The Dialogue between JESUS and Pilate confidered. 92 The true Interpretation of PROPHECY enquired into. 96 The facred Faith of all Ages comprehended in the promifed Meffiah.

REMARKS on the Modern Millenarians.

An Abftract of Mr. Archer's famous Treatife
Obfervation's thereon.

98

101

102

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OF

OF THE

Future Restauration

I

OF THE

JEWS.

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 of 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 fmall 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

B

of

1

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 fhall 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 must be drawn from the very Originals of that Nation. Moreover it feems proper when we are entering on a Difcourfe about the future Condition of the Jews, to begin from Abraham their Father, and the everlasting 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 Promise, saying, (c. xiv. 8, 18.) Unto thy Seed have I given this Land, from the River of Egypt unto the great River, the River Enphrates.

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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 nant between me and thee, and thy Seed after thee i their Generations, for an everlafting 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 Promise which was made to Abraham and his Seed, concerning their perpetual Inheriting of the Land

of Canaan.

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