to establish his dominion by the river Euphrates. And David took from him a thousand chariots, and seven thousand horsemen, and twenty thousand footmen: David also houghed all the chariot horses, but reserved of them an hundred chariots. And when the Syrians of Damascus came to help Hadarezer, king of Zobah, David slew of the Syrians two-andtwenty thousand men. Then David put garrisons in Syria-damascus, and the Syrians became David's servants, and brought gifts. Thus the Lord preserved David whithersoever he went. And David took the shields of gold that were on the servants of Hadarezer, and brought them to Jerusalem. Likewise from Tibhath, and from Chun, cities of Hadarezer, brought David very much brass, wherewith Solomon made the brazen sea, and the pillars, and the vessels of brass." And also ch. xx. 2, 3: "And David took the crown of their king from off his head, and found it to weigh a talent of gold; and there were precious stones in it; and it was set upon David's head: and he brought also exceeding much spoil out of the city. And he brought out the people that were in it, and cut them with saws, and [with] harrows of iron, and with axes. Even so dealt David with all the cities of the children of Ammon. And David and all the people returned to Jerusalem." Do not such denunciations as "Thou shalt break them with a rod of iron," "Thou shalt dash them in pieces," found in ver. 9 of the above Psalm,

correspond with 1 Chron. xviii. [xx.], "David smote the Philistines;" "he smote Moab ;" "David smote Hadarezer;"" David slew of the Syrians two-andtwenty thousand men ;" "David took the crown of their king from off his head;"" and cut them" (the citizens) "with saws, and with harrows of iron"? Are not these directly suitable to the history of David, the conqueror, called by God, his son, rather than to the office and nature of the meek and lowly Jesus, who, though most exalted among the sons of God, was himself the victim of the rage of unbelievers? Even upon the Trinitarian system, do not such sentences as " Ask-I shall give thee the heathen for an inheritance," corresponding with the passages in Chronicles, "The Lord brought the fear of him" (David) "upon all nations," "Thus the Lord preserved David whithersoever he went,"-admit of better application to David, whose glory depended from time to time upon his supplications to God, than to Jesus, who, as God himself, according to the Editor, was possessed of infinite power and glory from eternity, and needed not to ask of another? Does not such address to the heathen kings as "Kiss the son, lest he be angry," &c., agree with the circumstances mentioned in 1 Chron. xviii. [xx.]: "The Moabites became David's servants, and brought gifts;" "the Syrians became David's servants, and brought gifts;"" and he brought out the people-and cut them with saws,

and [with] harrows of iron, and with axes.

Even so dealt David with all the cities of the children of Ammon"?

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The opponents whom David broke "with a rod of iron," were his political enemies; consequently the assertion of the Editor, that "the destruction to spiritual enemies is no where in scripture described as arising from the wrath of a mere creature," has no applicability to the subject in question. As to his assertion, Prophets denounced on men the wrath of God, and pronounced on them a curse in his name," I only refer the Reverend Editor to 2 Kings v. 26, 27, in which Elisha is said, when displeased at the conduct of his servant, to have miraculously punished him with leprosy, without pronouncing on him verbally any curse in the name of God; and also to Exod. xxiii. 21, wherein he will find that the angels of God, if provoked, have the power of keeping away pardon from men.

It may, however, be fairly concluded from the authority and acts of Jesus himself, that both the angels and the prophets of God, in performing miracles, either of punishment or reward, according as they were disposed, applied always to God for power, though they sometimes omitted to express such applications verbally. John xi. 41, 42: "And Jesus" (in raising Lazarus from the dead) "lifted up his eyes and said, Father, I thank thee that thou hast heard me; and I knew that thou hearest me always."

From the words, "who trust in him," found in

the second Psalm, the Editor attempts to prove the deity of the Son on the supposition that the phrase "to trust in" is exclusively applicable to God, and corroborates his opinion by Jer. xvii. 5, forgetting that this term, though it is often used with reference to God, yet is applied sometimes to created beings. Prov. xxxi. 11: "The heart of her husband doth safely trust in her, so that he shall have no need of spoil." Isaiah xiv. 32: "The Lord hath founded Zion, and the poor of his people shall trust in it." As to Jer. xvii. 5, quoted by the Editor, "Thus saith Jehovah, Cursed be he that trusteth in man, and maketh flesh his arm, and whose heart departeth from Jehovah," it, of course, implies that he who trusts in man, independently of God, should be cursed, as appears from the last sentence of the same verse," whose heart departeth from Jehovah."

The Editor quotes Psalm xxiv. [1,2]: “The earth is Jehovah's and the fulness thereof, the world and they that dwell therein; for he hath founded it upon the sea, and established it upon the floods," and compares it with John i. 3, "All things were made by him, (the Word,) and without him was not any thing made which was made." The inference which he draws from this comparison is, that "In creating power, Christ is equal to Jehovah." Were we to overlook the mistranslation of this verse* in the

* All things were done by him.] "All things were made by him, and without him was not any thing made that was made." Newcome: who explains it of the creation of the visible material

English version, (which it is almost impossible not to notice,) and to understand the passage as it stands in the orthodox translation, we should esteem Jesus as the cause of all created things. But we should be in this case naturally inclined to ascertain whether Jesus was an efficient or an instrumental cause of those things; since the preposition "by," found in the verse, signifies either a principal agent of an action, or an instrument therein. We find Heb. i. 2, (as it stands in the English version,) deciding the question beyond a doubt: " (God) hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds." Eph. iii. 9: "Who (God) created all things by Jesus Christ." Here all the worlds are represented as made by Jesus as an instrument in the hands of God. It is hoped that after reflecting upon this decision, by the author of these Epistles, world by Christ, as the agent and instrument of God. See his notes on verses 3 and 10. But this is a sense which the word EyeVETO will not admit. Tivoμa occurs upwards of seven hundred times in the New Testament, but never in the sense of create. It signifies in this Gospel, where it occurs fiftythree times, to be, to come, to become, to come to pass; also, to be done or transacted. Chapter xv. 7, xix. 36. It has the latter sense Matt. v. 18, vi. 8, xxi. 42, xxvi. 6. All things in the Christian dispensation were done by Christ; i. e. by his authority, and according to his direction; and in the ministry committed to his apostles, nothing has been done without his warrant. See John xv. 4, 5: "Without me ye can do nothing." Compare vers. 7, 10, 16; John xvii. 8; Col. i. 16, 17; Cappe, ibid. (Improved Version.)