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."

'Gen. x. 5, 20, 31, 32. xii, 3.
3 Gen. xxvi. 4.

2 Gen. xxii. 18.

4 Gen. xxviii. 14.

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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.

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I shall reserve to another place, the words of God by Moses, "Rejoice ye nations with his people;" 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, 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 66 way, when his wrath is kindled but a little.

Deut. xxxii. 43. Rom. xv. 10.

“Blessed are all they that put their trust in "him." 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 "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

Ps. ii. 6-12. 21 Sam. x. 1. 1 Kings xix. 18. Hos. xiii. 2. 3 Ps. cxlvi. 3-6. Jer. xvii. 5-8. Luke xxiv. 26, 27.

"him." "A seed shall serve him; they shall be "counted to the Lord for a generation. They "shall come and declare his righteousness to a "people that shall be born, that he hath done "this." It is here predicted, that all nations on earth shall, through the Messiah, become the worshippers of JEHOVAH ; and in him, “a generation,” and "a chosen generation," like that of Israel; "a nation that shall be born," according to the prophecies of Isaiah; He "shall be called the "everlasting Father," or, " the Father of the age "to come :" and "he shall see his seed and shall prolong his days, and the pleasure of the Lord "shall prosper in his hand."2

4

In another Psalm it is said, "His name shall "endure for ever: his name shall be continued 66 as long as the sun and men shall be blessed "in him; all nations shall call him blessed :"3 or, "shall bless themselves in him;" the very words are used in the original, which occur in the promise made to Abraham, except as the preterite with the vau conversive is used in one place, and the future in the other. Now, is this Psalm a prophecy of the Messiah, or is it not? If it be, then" all nations shall bless themselves in him," and "call him blessed;" but how can this be, if there be 'no Messiah for the gentiles?' If it is not; let it be shewn how the several particulars predicted in it, were, or could be, accomplished in the short lived glory of Solomon's reign.-Surely "a "greater than Solomon is here!"

1 Ps. xxii. 27-31.

3 Ps. lxxii. 17.

2 Is. ix. 6. liii. 10. 'Gen. xxii. 18.

"The Lord hath made known his salvation : "his righteousness hath he openly shewed in the sight of the heathen. He hath remembered his

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mercy and truth to the house of Israel; and all "the ends of the earth have seen the salvation of "our God." Make a joyful noise unto God all the "earth, &c." -But how shall" all the ends of "the earth see and rejoice in the salvation of 66 God," if there be 'no Messiah for the Gentiles?'

But for the sake of brevity, I shall pass over many other evident predictions of the same events. It will not be denied that Isaiah prophesied of the Messiah, as "the rod from the stem of "Jesse," in his eleventh chapter: but he there says, “The earth shall be full of the knowledge "of the Lord, as the waters cover the sea. And "in that day there shall be a root of Jesse, which "shall stand for an ensign to the people, to it "shall the gentiles seek, and his rest shall be glorious." This precedes the prediction of the restoration of Israel,' and the song of praise prepared by the Holy Spirit, for the use of converted Israel on that grand occasion.2 The apostle quotes part of the prophecy from the Septuagint: "He that shall arise to reign over the gentiles, in "him shall the gentiles trust."3 This gives the real import, though not an exact translation. Let it, however, be observed, that he who sprang from Jesse's root would "stand for an ensign to the "peoples ;" and "to him would the gentiles "seek; and his rest would be glorious." For,

'Ps. xcviii. 2-4. See also Ps. lxxxvi. 9. cxvii. 3 Rom.xv. 12.

2- Is. xi. 9-16. xii.

John iii. 14, 15. xii. 32.