iniquities of the gentiles shall be full; at that time Israel shall be accomplished, and the punishment of the gentiles shall commence.

comes next.

We find that God said the same to Abraham; "Thy seed shall be in captivity until the fourth generation, then they shall be restored; for the iniquity of the Amorites is not yet full." Genesis xv. 16.* This declaration is confirmed by the Apostle Paul: "Tribulation and anguish upon every soul of man that doeth evil, of the Jew first, and also of the gentile." Rom. ii. 9. Here we learn that, when Jew and gentile both are found guilty, the Jew is the first to be punished; and, when the Jew has suffered out his time, the gentile "But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the gentile." v. 10. From these passages we may learn, that both in punishment and reward the Jew is first, and after comes the gentile. You see here plainly that Paul meant nothing else but this: that, when Israel should have finished their sufferings, at that time the measure of the gentiles would be just full. But in regard of reward it will be the contrary, for Israel will be the first, "Saying, hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed; and there were sealed one hundred and forty and four thousand," that is, of each tribe of Israel twelve thousand. "After this I beheld, and, lo, a great multitude which no man could number, of all nations," &c. Rev. vii. 3, 4, 9.

I should wish that the reader would take notice

be

of "all nations," and he will be much surprised to find, * that out of all nations not one of the gentile world shall be worthy to be called the servant of God, but he who is to be called, is only a Jew. And we find the same in the Old Testament; that Israel were always the sufferers before any other nations, but afterwards they followed them. "And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them: Thus saith the Lord of Hosts, Ye shall certainly drink. For lo, I begin to bring evil on the city which is called by my name, and should ye utterly unpunished? ye shall not be unpunished." Jer. xxv. 28, 29. But in the great day of Israel we find that those Egyptians, who were their lords and masters, were very glad even to follow them, and that not a few, but in great numbers, Exod. xii. 38. * Now, when the second great day of Israel shall once come, it will be so again, even among all nations, that they who were lords, nay kings and princes, will be glad "to lay hold of the skirt of a Jew." Zech. viii. 23. From this last proof, I wish to know, * where is the boasting of the gentiles, since Christ was not the Messiah?

*BY THE WITNESS OF THE GOSPEL THAT CHRIST WAS NOT THE MESSIAH.-" And as he sat upon the Mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" Matt. xxiv. 3. "Verily I say unto you, This generation shall not pass, till all these things be fulfilled." v. 34. * Here he appointed a fixed time for his second coming, and that fixed time could not be very long. I will

allow for that generation a hundred years, now this year is 1811, and yet he is not come. If he was the Messiah, then his fixed time must have been accomplished; but as he did not come, it is a clear proof that he was no Messiah.

THE MESSIAH IS NOT YET COME.-* When the Messiah shall come, all the sons of Adam will be of one language, and all of them shall worship the true God but we see, both before and after the coming of Christ, no change took place among the nations; the different languages, the different worships, continue even unto this day; * so that his coming was of no use, and therefore he could not be the Messiah.

Perhaps some people will say, that his coming was of great benefit to numbers of nations, because he taught them the true worship. This is a poor defence, and without foundation; for we find that six hundred years after Christ * a man arose by the name of Mohammed, and established a new religion, and has now many more followers than Christ. At this very day, if I ask a Turk which is the only true religion, he will say, that of Mohammed: if I ask the same question of a Christian, he will say that there is no religion upon the face of the world that can be called true, except that of Christ; but if I should ask a Christian concerning Mohammed, his answer will be that Mohammed was an impostor. If a Turk should say to a Christian, What is the principal foundation of your religion? he would say, * I believe in a Trinity, that is, the Father, the Son, and the Holy Ghost. Here the Turk will contradict him, saying, It is not true: for I as a Turk believe no such

thing; for there is no more than one true God. Do you observe here, that the one will contradict the other: now where will they both run for assistance? even to Moses, and both of them will confess that the law of Moses is the law of God: and here the Jew will laugh at them both, because no lawsuit can stand without two witnesses at least; and here the Turk cannot produce even one witness; for neither the Jew nor the Christian will be his witness: neither will the Jew or the Turk bear witness to the Christian; but both of them will bear witness that the law of Moses is the law of God: and here the Jew has two witnesses; his lawsuit must gain the cause.

Now, if the law of Israel is the law of God, then both the former will come to nothing.

Christ thought to build for himself *a castle in this world; but he could not find a piece of ground: what did he then? he observed the castle of Moses extending on every side; he thought to himself, Although there is no room for me, yet will I build a castle: so he crept up on the top of Moses' castle, and there in one corner he erected one for himself. Afterwards Mohammed passed by, and observing one castle built on the top of the other, began to laugh, and said, I observe the other corner will suit me, and here I also will build my castle he was as good as his word, and built himself a castle at the other corner. Each of them dwelt in his own castle; * good fortune attended them; both of them prospered: yet still, day and night, both of them were afraid, and their whole lives were spent in fear; for they thought that, if Moses should one day come to

visit his castle he would be surprised to find two castles built on the top of his, and in a great rage he would command one of his tempests, saying, Go ye, and pluck them both off, and carry them away, and let me see no more of them. This will be the end of both castles; but the castle of Moses will stand for ever.

THE MESSIAH IS NOT YET COME.- -* It was ordained that there should be four empires: three have passed away already; the fourth, or last, is the Roman empire, and by the coming of the Messiah this last will come to nothing. But we find that by the coming of Christ the Roman Empire was not destroyed; and now, one thousand eight hundred and eleven years since Christ, the Roman Empire is still in power: this must prove that he was not the Messiah. But is the

*MESSIAH TO COME TWICE ?-Some people will say, Yes; that he is come once, and will come a second time but this must be proved before it can be believed; but where is the proof? The proof must be brought from the Old Testament; and what will they find there? by which of the prophets will they find that the Messiah is to come twice? They can produce none; but still they have found something, and upon that every thing is built. Daniel is the prophet on whom they lay hold: this we will try, this we will examine, and then we shall see how the matter will end. The following is the passage they quote from this prophet: "Thou, O king, sawest, and, behold a great image; this great image, whose brightness was excellent, stood before thee, and the form thereof was terrible; this image's head