The Editor afterwards quotes, in defence of the deity of Jesus, Psalm cii. 25-27, referred to by the author of the Epistle to the Hebrews. (i. 10-12.) "Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thy hand. They shall perish; but thou remainest: and they all shall wax old as doth a garment: and as a vesture shalt thou fold them up, and they shall be changed but thou art the same, and thy years shall not fail." The construction here admits of two interpretations: one is, that verses 10-12, are in continuation of verses 8, 9, addressed to the Son by God, as supposed by the Editor: the other is, that the author of the Epistle to the Hebrews invokes his Divine Majesty by quoting Psalm cii. 25-27, after he has, in the preceding verse, introduced the name of God, as anointing the Son above his fellows, to shew the continual duration of the honour bestowed on the Son, as flowing from the unchangeable and preserving power of the bestower of that honour. To ascertain which of these two interpretations the apostle had in view, let us now refer to the context. One's exaltation above his fellows by another, on account of his merit, as stated in the preceding verse, (9,) is quite inconsistent with the immutable character mentioned in verses 10-12, and, therefore, these two opposite qualities can by no means be ascribed to the same being. Again, in the following verse, (13,) the apostle, to prove the superiority of the Son over angels, asks, "To which of the angels

said he, at any time, Sit on my right hand until I make thine enemies thy footstool"? Here common sense dictates, that if such expressions as "Thou, Lord, in the beginning hast laid the foundation of the earth," &c.; "As a vesture shalt thou fold them up ;" and "Thou art the same, and thy years shall not fail," had been meant by the apostle as applicable to Jesus, he would not, in setting forth the dignity of the Son, have added the words, "Sit on my right hand until I make thine enemies thy footstool;" which imply a much inferior nature to that attributed in the preceding passage, and which, indeed, may be paralleled by other expressions found in scripture, applied to mere human beings. Deut. xxxii. 10: "He (Jehovah) kept him as the apple of his eye." Isaiah xlix. 16: "Behold, I have graven thee upon the palms of my hands." Psalm xlvii. 3: "He (Jehovah) shall subdue the people under us, and the nations under our feet." In describing the superior courage and strength of a man who is reported to have overpowered a lion, and also a dog, no one endued with common sense would, after stating the former fact, adduce the latter as an additional proof of courage and strength, as it is evident that to kill a dog is a feat by no means of so wonderful a nature as that of overcoming a lion. My reader may recollect Matt. xxii. 45: "If David then call him (the Messiah) Lord, how is he his son ?" which tells us that Jesus disproves the assertion of the Messiah

The Editor afterwards quotes, in defence of the deity of Jesus, Psalm cii. 25-27, referred to by the author of the Epistle to the Hebrews. (i. 10-12.) "Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thy hand. They shall perish; but thou remainest: and they all shall wax old as doth a garment: and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail." The construction here admits of two interpretations: one is, that verses 10-12, are in continuation of verses 8, 9, addressed to the Son by God, as supposed by the Editor: the other is, that the author of the Epistle to the Hebrews invokes his Divine Majesty by quoting Psalm cii. 25-27, after he has, in the preceding verse, introduced the name of God, as anointing the Son above his fellows, to shew the continual duration of the honour bestowed on the Son, as flowing from the unchangeable and preserving power of the bestower of that honour. To ascertain which of these two interpretations the apostle had in view, let us now refer to the context. One's exaltation above his fellows by another, on account of his merit, as stated in the preceding verse, (9,) is quite inconsistent with the immutable character mentioned in verses 10-12, and, therefore, these two opposite qualities can by no means be ascribed to the same being. Again, in the following verse, (13,) the apostle, to prove the superiority of the Son over angels, asks, "To which of the angels

said he, at any time, Sit on my right hand until I make thine enemies thy footstool"? Here common sense dictates, that if such expressions as "Thou, Lord, in the beginning hast laid the foundation of the earth," &c.; "As a vesture shalt thou fold them up;" and "Thou art the same, and thy years shall not fail," had been meant by the apostle as applicable to Jesus, he would not, in setting forth the dignity of the Son, have added the words, "Sit on my right hand until I make thine enemies thy footstool;" which imply a much inferior nature to that attributed in the preceding passage, and which, indeed, may be paralleled by other expressions found in scripture, applied to mere human beings. Deut. xxxii. 10: "He (Jehovah) kept him as the apple of his eye." Isaiah xlix. 16: "Behold, I have graven thee upon the palms of my hands." Psalm xlvii. 3: "He (Jehovah) shall subdue the people under us, and the nations under our feet." In describing the superior courage and strength of a man who is reported to have overpowered a lion, and also a dog, no one endued with common sense would, after stating the former fact, adduce the latter as an additional proof of courage and strength, as it is evident that to kill a dog is a feat by no means of so wonderful a nature as that of overcoming a lion. My reader may recollect Matt. xxii. 45: "If David then call him (the Messiah) Lord, how is he his son ?" which tells us that Jesus disproves the assertion of the Messiah

The Editor afterwards quotes, in defence of the deity of Jesus, Psalm cii. 25-27, referred to by the author of the Epistle to the Hebrews. (i. 10-12.) "Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of thy hand. They shall perish; but thou remainest: and they all shall wax old as doth a garment: and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail." The construction here admits of two interpretations: one is, that verses 10-12, are in continuation of verses 8, 9, addressed to the Son by God, as supposed by the Editor: the other is, that the author of the Epistle to the Hebrews invokes his Divine Majesty by quoting Psalm cii. 25-27, after he has, in the preceding verse, introduced the name of God, as anointing the Son above his fellows, to shew the continual duration of the honour bestowed on the Son, as flowing from the unchangeable and preserving power of the bestower of that honour. To ascertain which of these two interpretations the apostle had in view, let us now refer to the context. One's exaltation above his fellows by another, on account of his merit, as stated in the preceding verse, (9,) is quite inconsistent with the immutable character mentioned in verses 10-12, and, therefore, these two opposite qualities can by no means be ascribed to the same being. Again, in the following verse, (13,) the apostle, to prove the superiority of the Son over angels, asks, "To which of the angels

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