as Mr. H. does of the infliction of the just judginents of God upon the wicked in their everlasting punish

ment.

But it may be said, that such partiality as has been mentioned, does not arise from our best feelings. I ask, what are our best feelings? Let Mr. H. answer, "Those which comport with the commandments of God." This is granted. But such feelings are reg ulated by his word, and by his purposes, as far as they are known. Good old Eli had indulged his tenderness too far towards his children, and did not restrain them from evil; but when he was reproved for his error by young Samuel, and threatened with sore judgments on his family, he was then brought to his right and best feelings. No doubt but that he still felt greatly for his wicked sons; but with the yearnings of his heart, he had a submissive spirit given him. On hearing_the painful threatening, he calmly replied, "It is the Lord, let him do what seemeth him good." I Sam. III. 18. The Psalmist, referring to his trials, said, "I was dumb, I opened not my mouth, because thou didst it." Ps. XXXIX. 9. But above all, the example of the Saviour is worthy of notice. When in great distress, his human feelings prompted him to pray earnestly for relief; but they, being of the best kind, and perfectly right, he adds, "Nevertheless, not my will, but thine be done." Luke XXII. 42.

Now the christian's best feelings towards sinners, are an earnest desire, that they may believe and be saved, as far as is consistent with the divine purpose, but as the believer is sensible that God knows what is best, and that he will always do that which is for the best, all things considered; he with submission gives all up into the hands of him who cannot do wrong. The best feelings of man do not prompt him

to pray for the salvation of sinners right or wrong; but if the Lord will. To ask any thing of God without a spirit of submission if denied is not a prayer, but a demand. And indeed this appears to be a leading idea in Mr. H's performance, that all must be saved at any rate; and if God does not save all men, he cannot be merciful nor just. In its nature it is awful presumption, to think of regulating the mind, or conduct of Jehovah by our very imperfect feelings.

SECTION VI.

Having gone through with our author's principal arguments as stated by himself, I must now give some attention to several things, that could not so well be noticed in their proper place.

Passing over many things, I shall first notice that Mr. H. cannot think that the original words, which in our English version are rendered anger and wrath, (that is in God) are a proper translation."p. 25. His meaning, I take to be, that he could not think, that these original words were properly translated. He then proceeds and says, “I will therefore first give the original words and their definition from the statement of a learned writing which I have and if I rightly understand it, these are the original words, which are in the English version rendered anger and wrath, and their proper definitions.

Animi; Inclination, au inclination of the mind or spirit. Studium: the earnest endeavor after any thing, study, care, regard, concern, purpose. design, exercise, &c. "When this writer," adds Mr. H. "has given his definition, he gives it as his opinion, that the English word in the room of anger and wrath, should have been rendered ardor."

Upon the foregoing, I observe, that animi and studium are not the original words, which in our version are rendered anger and wrath; nor are they Greek words, but Latin The principal Greek words used for anger and wrath are ORGE, and THUMOS,

and are applied to God and man in both Testaments.* Schrevelius interprets ORGE by ira, as its primary meaning, which in English is rendered "anger, displeasure, wrath, passion."

THUMOS is rendered animus, mens, ira; that is, the soul or mind, the reason or understanding, anger, displeasure, &c.

But where is the enlightened, experienced Christian, who supposes that God is angry like sinful man? It is not easy at once to determine, why Mr. H. spends so much labor on this point. Did he imagine that all who use the language of the Bible, view God as an angry revengeful man? Far be it from us! If there is any people in the universe, that have a heart-felt sense of God's love, tenderness, and mercy, they are those, who view the justice of God in their everlasting condemnation; and have a discovery of his just displeasure against sin, and against those who are guilty of it. Nothing can be more conclusive from reason than this remark. For if God is not just in condemning and punishing; he is not merciful in saving. The less we imagine that we have to be forgiven, the less shall we love; but to whom much is forgiven, the same will love much. But in Mr. H's scheme of salvation there appears to be no room for forgiveness, and as little for grateful love.

It is rather difficult to account for the egregious mistake made by our Apologist in his criticismis on what he calls the original words rendered anger and wrath. Who can be the author of the learned writing, from which he received the information, that animi and studium were the original words for anger and wrath, I cannot conjecture. A learned writer

* Gen. XXVII. 45. Num. XII. 9, and XXV. 3. Mark III. 5. @ol. III. 8.

must have known better. I apprehend, that Mr. H. did not well understand his author; and I think he ought not to have presumed so far as he has, without knowing something of what he was doing. Had he no friend at hand, kind enough to point out some of his errors? or did he conceal his performance from them, till it made its appearance from the press ?

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In page 27, Mr. H. asserts with exultation, “ that the natural, necessary and certain fruit cf, and punishment for sin, is inseparably connected with our eternal salvation." This declaration is so worded, that it is difficult for me to understand the meaning of the writer; but I think the principal idea is, that the punishment for sin is naturally, necessarily, certainly and inseparably connected with our eternal salvation! But does punishment make the heart better? If the heart be already essentially disposed to that which is good, correction for disobedience or unfaithfulness will have a salutary effect; will teach the offender the evil of his error, and the pious "Before soul will repent, reform and be watchful. I was afflicted," said David, "I went astray; but now have I kept thy word." But the heart of the unregenerate is not so disposed.

The ungodly may be restrained, and kept in awe, by punishment and the fear of it; but never wil: he love that restraint, unless his heart is radically changed Solomon says, "though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him." Prov. XXVII.

22

Punish an individual for sinaller transgressions, and it often prepares him for greater; confine the greater criminal to the state prison, and at the close of his term rele se him, and there is a great proba