nation in general, and the inhabitants of Jerusalem, in particular, rejected and crucified their King, and persecuted with unrelenting enmity his loyal subjects, they were adjudged traitors; and no wonder that the traitors did not rejoice at the coming of their King. (P. 35.1.5.) No doubt the Messiah is especially "the King of Zion;" and Jesus came to Zion.-Unto thee, but not to another. (P.34.1.33.) In the next verse after the text quoted, it is said, "He shall speak peace unto "the heathen; and his dominion shall be from " sea even to sea, and from the river even to the "ends of the earth."1 The other texts adduced, (P. 35. 1. 14.) either relate to subjects widely different from the coming of the Messiah, and the question under consideration; or they will come in our way, when we consider what the prophets foretold concerning the reception of the promised Messiah by his countrymen, and the event of their conduct in this particular.

"Thy King cometh," but not the King of the Gentiles.' "Unto thee," but not to another.' Some may think the whole of this is a quotation from the prophet; but the latter part of each clause is either interpolation, or unfounded exposition.

P. 35. 1. 23. 'There is no Messiah,' &c. Certainly if Jesus be not the Messiah the gentiles have none; nor the Jews either.-Wherever Mr. C. finds a proof, that the Messiah would be man, he imagines that he has found a proof that he is no more than man: (P. 17.) and, wherever he finds that the Messiah should come to Israel,

Zech. ix. 10. Eph. ii. 15-17.

he imagines he has found a proof that he will not come to any except Israel. But was it predicted that the Messiah would deliver Israel, even if they obstinately rejected him? and all Israelites, however wicked? and none but Israelites? - Moses and the prophets teach a far different doctrine.

The prophecy from Joel, some detached parts of which are quoted, does not mention the Messiah at all, or the time of his coming. It is a remarkable prediction of Israel's restoration, and the terrible destruction of those who obstinately oppose it; and of other coincident events, which cannot be clearly understood till the fulfilment. But, considered as the sequel of the preceding chapter, the whole sets before us, 1st, The pouring out of the Holy Spirit on the apostles and Jews, after our Lord's ascension; 2dly, The terrible destruction of the unbelieving Jews, at the taking and burning of their city; with their subsequent sufferings and oppressions; and 3dly, Their restoration and the destruction of their enemies.

P. 36. 1. 6. 'No Messiah for the Gentiles,'by the proof of their gospel.' Here a similar interpolation occurs, 'But not of the gentiles;' as if these were the words of Matthew!1

THAT THE MESSIAH IS PREDICTED AS A MESSIAH FOR THE GENTILES, AS WELL AS FOR ISRAEL.

To prove from the 'New Testament, that there is no Messiah for the gentiles, is such an arduous attempt, that he who succeeds in it needs not despair of accomplishing any thing which he can

Matt. ii. 6.

possibly undertake. But far different proof will be requisite than that which is here given. A few hints on the texts quoted, and on the use made of them, will follow the more direct argument, that the Messiah is predicted in the Old Testament, and recorded in the gospel, as the 'Messiah of the Gentiles' as well as of the Jews. All the prophecies, however, which speak expressly of the Messiah, with one voice announce him to be the "Messiah of the Gentiles," as well as of Israel: but all these, as well as the numerous passages which the New Testament contains on this subject, are by Mr. C. passed over in entire silence, as if they did not exist. I, however, must adduce some of them as a specimen. -The first predictions of scripture which can possibly relate to this subject, having been given at the very time when the distinction between Abraham and his seed, and the "families of the gentiles," began to be revealed, is decisive on this question. To Abraham: "In thee shall all the families of the "earth be blessed." 1 " In thy seed shall all the "nations of the earth be blessed." 2 To Isaac: "In thy Seed shall all the nations of the earth be " blessed." 3 To Jacob: "In thee, and in thy "Seed, shall all the families of the earth be " blessed." 4 Now was the Messiah predicted in these promises to the patriarchs, or was he not? If he was, the question is at once completely answered. All nations were to be "blessed in " him," even "all the families of the gentiles." If not, how, and when, and in what " seed of "Abraham, Isaac, and Jacob," have "all nations "been blessed?" or shall they hereafter be blessed? This question requires and demands a clear and full answer; or the cause is abandoned, and no such answer can possibly be given.

I shall reserve to another place, the words of God by Moses, "Rejoice ye nations with his " people;"1 because Mr. C. has made an observation on them, which will require notice. (p. 116.) But probably most readers will allow that the apostle has made the proper application of them : and how could any of the nations, or gentiles, continuing such, "rejoice with Israel," if there were no Messiah for them?

The language of the second Psalm demands our particular attention: for several things contained in it can be verified in no other but the Messiah. "Yet have I set," (or anointed, Marg. Heb.) "my King upon my holy hill of Zion."I will declare the decree: The Lord hath said "unto me, Thou art my Son, this day have I "begotten thee. Ask of me, and I will give thee "the heathen for thine inheritance, and the " uttermost parts of the earth for thy possession. "Thou shalt break them with a rod of iron, and " shall dash them in pieces like a potter's vessel. Be " wise now therefore, O ye kings; be instructed,

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ye judges of the earth. Serve the Lord with " fear, and rejoice with reverence. Kiss the Son, "lest he be angry, and so ye perish from the

way, when his wrath is kindled but a little.

"Blessed are all they that put their trust in "him."1 How is this, that, in the midst of a prophecy of the Messiah, as " breaking the nations " with a rod of iron, and dashing them in pieces

as a potter's vessel;" the kings and judges of the earth are called on to kiss "the Son lest he be

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angry?" Does not this imply submitting to him, and vowing allegiance to him, yea, honouring him as their Lord and God? How is it that they are not only thus called on to avoid or deprecate his wrath, and escape destruction, but that a general blessing is pronounced on all who put " their trust in him?" "How could this be, if there were no Messiah for the gentiles? Or what blessing could be to those who trusted in him, if he were no more than man, and "the Son of "man," as other men are? If any assert that this Psalm is not a prophecy of the Messiah ; let him shew, by a fair and particular explanation of the terms employed in it, and by adducing facts coincident with it; how it was or could be fulfilled in David, or in any other, except David's. Son and David's Lord; "the only

begotten of the Father, full of grace and truth."

In the twenty-second Psalm, which will hereafter be shewn to be a most undeniable prophecy of "the sufferings of Christ, and of the glory "that followed," 4 it is said, "All the ends "of the earth shall remember themselves, "and be turned unto the Lord, and all the "kindreds of the nations shall worship before

1

3

Ps. ii. 6-12.21 Sam. x. 1. 1 Kings xix. 18. Hos. xiii. 2.
Ps. cxlvi. 3-6. Jer. xvii. 5-8.
Luke xxiv. 26, 27.