would evidently be, "Looking round on them with disapprobation, being grieved for the blindness of their minds;" for the Saviour was so far from being angry or mad at them, that he was grieved at their blindness. The strongest emotion which agrees with the sense of the text, can only be expressed by the word disappro bation. The word also occurs in the twenty-first chapter of Luke: "For these be the days of vengeance," &c., which would be well translated, "For these are the days of punishment," &c. Now in the third chapter of John we read, "But the wrath of God abideth on him;" which would be correctly translated, "But the disapprobation of God will abide on him."*

We have now examined every passage in which the word orge occurs in the discourse of Christ, and any candid man will admit that, in every instance, the word might be fairly and properly rendered punishment, or disapprobation.

It will be well to inform the reader, that there are two other words in the Greek text of the Evangelists, that are rendered wrath and anger in tne common version. The first is thumos; it occurs but once in the writings of the four Evangelists, and in that instance is not applied to God. This word signifies a violent and unhappy excitement of the mind. It is, probably, well represented by our English word anger, which is but a slight alteration of the Latin angor, that signifies vexation and grief, implying a torment of the mind.

* I notice that in Wakefield's version, the word orge is rendered displeasure in this text.

Sir Edward Leigh defines it "hot and fiery anger." He says, "It signifieth the petturbation itself, or the heaving of the blood by the apprehension of the injury offered." The same great author quotes more ancient authorities, which define the word "An inflammation of the heart, and the whole man; being a degree of corrupt anger." And he tells us, that according to Horace, it is animal rage."

He also gives an amusing description of the equivalent in the Hebrew (aph) which he says "signifieth the nose; because in a man's anger the breath doth more often and vehemently breathe out of the nose, which is as it were the smoke isssuing from the flame kindled about the heart."* Of course this word can never, with a shadow of propriety, be applied to God, unless it is used as a metonymy.

I have remarked that thumos is never, in the writings of the Evangelists, applied to God. There is another word, orgizomai, which, in the common version, is rendered was angry, or was wroth; but as this word is only the verb form of orge, which has been explained, and as the word is never, in this form, by the Evangelists applied to God, further comments are unnecessary.

"There is something striking in the judgments of God. The judgments exercised in this life are mixed and tempered with mercy, but in the other world mercy can never come."

Really, this profane thought sits with an ill grace

Crit. Sac. in loc.

along with the testimony of the Bible, which declares that God's "tender mercy is over all the works of his hands," and that "mercy endureth forever." "He is without variableness or shadow of turning.”

But notwithstanding these blessed authorities, we see a christian minister, after the gospel has been preached nearly two thousand years on the earth, stand up with shameless and unblushing impudence, and give the lie to the Bible, and insult his awful Maker to his face; by declaring that soon He will change from a being of clemency and mercy, to one of heartless and unrelenting vengeance--unsoftened and unsubdued by a single feeling of pity or love. And these are the people who talk everlastingly of their jealousy for the glory of God. After blasphemously affixing to his immutable character the idea of a change-and of such a change! you will hear them whining about their jealous concern for the honor of God.

CHAPTER IV.

The judgment seat of Christ. The wicked driven away in their wickedness. Hope of the righteous. Terms, "perish," "consume," "day of wrath," "day of judgment." "Lake of fire," "Book of life.”

"2. Cor. v. 10, For we must all appear before the judgment seat of Christ, that every one may receive the things done in his body according to what he hath done, whether it be good or bad."

By a reference to the text, in the received version, the reader will perceive by the italicised words, that the translators have added four words to the original text-done, his, it and be. This piece of stupidity, on the part of King James' Calvanistic translators, not only destroys the simplicity and beauty of the passage but it materially alters its meaning. The true reading of the text is as follows, "For we must all appear before the judgment seat of Christ; that every one may receive the things in body, according to what he hath done whether good or bad." This passage declares that we must stand before the judgment seat of Christ, and receive in body according to our deeds. The punishment is to take place while we are in the body, and not when out of it, in the spiritual existence. The Rev. Gentle

man knows this to be the true reading of the text, for he quoted it correctly, on a former occasion, leaving out the supplied words; but he contended that in the body meant in the spiritual or immortal body. But his unfortunate evasion of the text may be quickly disposed of. The word soma, rendered body, in the passage of itself never means an immortal or spiritual body, in any author whatever, Christian or profane. It means the animal frame-that part of man which is made of flesh and bones-the earthly man.

*

Nor is it possible that

So the text fully declares that the judgment seat of Christ is established in man's bodily, or mortal existence. This also agrees with our Savior's own words on the subject-"For judgment I am come into the world ;" and again he said, “Now is the judgment of this world." The judgment seat of Christ must be in his kingdom; and his kingdom was established eighteen hundred years ago. his judgment seat can exist in the immortal world; for at the resurrection Christ is to "Deliver up the kingdom to God even the Father; and then shall the Son also himself be subject unto him, (God) that God may be all in all." 1 Cor. xv. 24-28. When the Son resigns his kingdom, his judgment seat will be abolished, and God will be all in all. The reign of grace will establish every heart in the righteousness of the Father; who will become so securely and universally all in all that there will be no spot left, within the boundaries of the whole creation, for the reign.of sin or the despotism of evil. Amen! Hallelujah!

*See Leigh's Critica Sacra in loc,