Greek, than by consulting the writings of learned men; and asking them questions when I have had opportunity, with a serious desire to know the original meaning of the Holy Scriptures. I have been able to ascertain (I hope, correctly) the original, and definition of some words and short sentences both of the Old and New Testaments.

And as small as this knowledge is, which I have of original words, I shall make some use of it in this work; and if a learned man should condescend to read this work, and should find that I have made mistakes, I hope he will exercise charity towards me, seeing my claims are but small.

I shall, therefore, first observe, that I cannot think that the original words, which, in our English version are rendered anger and wrath, (that is in God,) are a proper translation.

I will therefore first give the original words and their definition, from the statement of a learned writing which I have read, if I rightly understand it, these following are the original words which are in the English version rendered anger and wrath, and their proper definitions.

Animi: "inclination, an inclination of the mind or spirit."

Stadium: 66 an earnest endeavor after any thing, study, care, regard, concern, purpose, design, exercise," &c.

When this writer has given this definition, he gives it as his opinion, that the English word in the room of anger and wrath, should have been rendered Ardor. Now let any person who can read English, look at the definition here given of the original words, and see if there is any thing that even looks like what we generally understand by anger and wrath. We understand that anger and wrath are a passion, or passions, being exercised with which, a person is fomented into a heat or rage in such a manner as even to seek to be avenged to an unreasonable degree

And as we see that God, who is love itself is not exercised with such unreasonable passions, therefore it must be improper to consider either anger or wrath (as we understand them) qualities of God. And according to the above definition of the original words, it is obvious, that the quality of God which was meant to be described by them, is an unchanging determination to pursue his purpose. And I cannot see, if, an inclination of the mind, an earnest endeavor after any thing, study, care, regard, concern, purpose, design," &c. is the proper definition of the original words; but that ardor would be a proper translation.

66

But that anger and wrath are not a proper translation we shall see from the following considerations:—

1stly. That if anger and wrath were such passions in God as they are in men, the unavoidable conclusion must be, (according to the Holy Scriptures,) that God is sometimes foolish, and does not work his own righteousness. See PROV. XIV, 17, "Soon angry dealeth foolishly." ECCL. vil, 9, "Be not hasty in thy spirit to be angry; for anger resteth in the bosom of fools." James 1, 20, "For the wrath of man worketh not the righteousness of God.? Therefore it cannot be that God is ever possessed of such qualities as we call anger and wrath.

4

See

2ndly. If he ever possessed such qualities, in himself, then, according to the Holy Scriptures he would be changeable, for they represent him as being sometimes angry, and full of wrath, and at other times his anger turned away, &c. PSALM Xxx, 5, 66 For his anger a moment, in hit favor is life." PSALM LXXVIII, 38, "But he being full of compassion, forgave iniquity, and destroyed not, yea, many a time, turned he his anger away and did not stir up all his wrath." PSALM LXXXV, 3, "Thou hast taken away all thy wrath; thou hast turned from the fierceness of thine an

C

ger." ISAIAH XII, 1, "And in that day thou shalt say, O Lord, I will praise thee; though thou wast angry with me, thine anger is turned away, and thou comfortest me."

Now, we know, when a man is angry, or full of wrath, he forms a resolution to be avenged on those against whom his anger is kindled; but when his wrath or anger has abated; he sees that his resolution was unmerciful, unjust, and unreasonable; and he changes his purpose.

And if we are to receive the translation in these last quoted Scriptures as correct, do they not give us to understand that God is changeable from anger to moderation, and from moderation to anger, the same as man is ?

3dly. If we are to understand that sometimes God is angry with his creatures, and his wrath so kindled against them for their sins, that he is determined to rend, and tear, and destroy them utterly, and that by and by his anger abates, and then he changes his purpose, and is willing to save them: I say, if we must understand thus, we unavoidably make the Scriptures contradict themselves; for they testify that he is unchangeable. See Num. Xxiii, 19, "God not a man that he should lie, neither the son of man that he should repent, hath he said, and shall he not do it? hath he spoken, and shall he not make it good?" Deut. Xxxii, 4, "The Rock, his work perfect, for all his ways are judgment." Job v, 13," But he in one and who can turn him? and his soul desireth even he doeth." Mal. III, 6, " For I the Lord, I change not." Heb. Vi, 17, "Wherein God, willing more abundantly to shew unto the heirs of promise, the immutability of his counsel." James t, 17, "With whom is no variableness, neither shadow of turning."

These Scriptures show positively that God does not lie nor repent; that his ways are all judg ment; that he is in one mind; that he docs not

change; that his counsel is immutable; and that with him is no variableness, nor shadow of turning. And we know if other Scriptures say, that sometimes God is angry, and at other times he is not angry; if they say, that sometimes he is filled with wrath and anger against his creatures, so as to hate them, and at other times his anger is so turned away that he loves the same creatures (which is a common thing with men who allow themselves to get angry) I say, we know if other Scriptures make this declaration, they certainly contradict themselves. Therefore when holy men of God, spake, moved by the holy Spirit, they never meant to represent that God was sometimes in an acrimonious, and bitter temper of anger towards his creatures; and at other times in a sweet pleasant disposition towards them. And the question may now be asked: What did they mean to represent by those words which are rendered in our English version, anger, wrath, &c.t I shall now attempt to answer this question, and close this first part.

I have shown before, that God gave up man to be liable to sin, and calamity with a benevolent motive; in that, God always intended to bring him back from his wandering or exiled state; and it becomes needful in this place, to bring to view the means which God uses in bringing back man from his exiled state, as far as chastisement or punishment is his means.

And eternal honor be given to God, that he has so wisely fixed his plan, concerning us men, that the natural, and necessary, and certain fruit of, and punishment for sin, is inseparably connected with our eternal salvation. It should be remembered also in this place, that God has no pleasure in the sin and rebellion of men; nor in their misery and death, which are the fruit and wages of sin. This I have shown before to be the plain. sense of Holy Scripture.

But he has pleasure in uprightness, and i» man's happiness; and it is certain that infinite wisdom and power can, and infinite goodness will overrule all the works, and calamities of man in such a manner as shall ultimately issue in his pleasure, and their eternal felicity.

And in order to effect this glorious, this Godlike object, as man is sunk into the depths of ignorance, it is necessary to check his wanderings and wickedness, and to show him what sin is, its hateful and tormenting nature, and its fruit and effect; in order that he may willingly return to his Maker. (For it is obviously the sense of Holy Scripture, that God always deals with man as a moral agent.)

Now, a manifestation to man of the ardour, or determination of God against sin; a revelation of his displeasure in iniquity, is that, which to man is so terrible. This I think is evinced by the following Scripture Rom. I, 18, "For the wrath (ardour) of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness," Verse 19, Because that which may be known of God, is manifest in them," &c.

is

Now, when the sinner is convinced that his way is perverse and crooked, and that the fruit of his doings is misery and death. It seemeth to him that God is engaged against him, to hasten his calamity, and bring him to ruin; this continues as long as he goes on in his rebellion. But when he turns to God with full purpose of heart, the terror that was on him on account of his sins, is gone; and now God seemeth lovely. Now, where is the change? Answer, it is in the sinner: God is in the same ardour against sin now that he was before; but it may seem to man as if his Maker has changed, whereas the change is altogether in himself.

I conclude this is what is meant in Isaiah am, 1, which I quoted before. For in the dispen