But this son has such influence over him, that he is able to keep down his wrath, and passify his anger; something like David keeping down the anger of Saul, by playing on his harp before him. If we had an account of such a king as above described, now living, would he not be depised by all people? Certainly.

It is a truth, that in many respects, that disposition and conduct which would be despised in a fellow creature, as a king in the government of his subjects, or a father, his children, is ascribed or imputed to God!

We seldom hear or read a sermon, by limitarians, but what we hear, more or less about the wrath of an angry God. And in confirmation of this, they often say that "God out of Christ is a consuming fire," (not a consuming fire of evil or sin, but to consume, or destroy the sinner by forever tormenting him!!) And this, that "God out of Christ is a consuming fire," they quote for a Scripture text:* when there is not such a text in the Bible. But we read "Our God is a consuming fire," (Heb. xi. 29.) And this has been and should be construed directly the reverse to what many

*It will be objected, no doubt, that we often read in the Scriptures, of the wrath, anger, &c. of God. True, and we read that he "repented that he had made man, and that it grieved him at his heart!" And we read of his being oppressed and wearied. A man must have very gross ideas of God indeed, as much so as any ignorant heathen, who can imagine for a moment, that He was ever really sorry or grieved at any thing he ever made, or any act that ever transpired, or any thing ever done by man, or that he was ever really angry or displeased. If such words are to be understood literally, what a wonderful expression that was of Moses to tell the Lord peremptorily, to turn from his fierce wrath, and to repent of the great evil which he had threatened to do against his people!!" (Ex. xxxii. 12.) All such expressions in the Scriptures, can mean nothing more, than speaking after, or according to the language of man, and have generally been sa understood.

would have it to mean, that is love, instead of wrath; "A consuming fire of divine, love says one, (Wm. Law, and also many others,) which will finally consume, or destroy every thing contrary to its own nature," which is much more likely, and as it exactly corresponds with what the apostle John says, that God is love. Though he is opposed to all evil, and all that is contrary to his pure and holy nature, but without anger; a good man may feel opposed to all evil in himself, or wherever he sees it, without feeling any anger, or wrath against any one, however wicked; he feels love and pity, instead of anger; and why so much wrath, anger, fury and vengeance should be ascribed to God, who foreknew all things, is astonishing.

It is well observed by a late writer, and exactly agrees with what I have stated respecting the character of our Creator having been grossly misrepresented.

He says, "It must be a cause of sincere regret to every reflecting person, who has thought on the subject, to see the effect which wrong representations of the divine character has produced in the world. Such reflections upon God, instead of consoling the Christian, and giving him confidence, have excited no emotions in the heart but fear and sorrow. The Psalmist says, "according to thy name, O God, so are thy praises unto the ends of the certh."

The truth of this remark is apparent; the praises which men offer to God are regulated by their views of his character. If they behold in him an enemy infinite in every attribute, whose glory is maintained by the eternal tor

ment of his creatures, they never will feel as did the Psalmist when he declared, O that men would praise the Lord for his goodness and for his wonderful works to the children of men. Pehaps there is nothing which will enable us so clearly to see the injustice of the representation which men have given of the divine character, as the notice of the striking resemblance that is between God and his adversary the devil, according to the delineation of their characters as given by clergymen of the Calvinistic order. It should not be forgotten, that these men have always set forth the devil as a being who should be universally abhorred. Hence we should expect that their representations of the character of God, would be a perfect contrast to those of him whom they call his adversary. But unhappily for them, and their deceived followers, they have represented them so like each other, that were it not for the difference in name, we should not know whether they meant us to apply some of their representations to God or to the devil. And we think that if we were left to ourselves to dispose of their descriptions of characters, we should sometimes, (without suspecting they would do otherwise,) apply that character to the devil which they meant for the Supreme.

It would be a work of too much time for me to notice all those doctrines in which the similarity of which I have spoken is seen; but to illustrate and prove my remarks, I will briefly notice a few of them. It has always been held up as the design of the devil to get as many people as possible into hell. This is his constant employment. Sinners have been warned to be

ware and flee from him, lest he should succeed in getting them there. Now, it has been said of God, that he has done much towards this work. He has undertaken it, but with this difference from his adversary, it is without any uncertainty. Infinite wisdom and power have been exercised to plan and carry into execution a decree, which consigns to eternal woe the greater part of mankind. And there is one view of this subject in which God has been represented as worse than the devil. For the devil is dishonoured by what he does; whereas, it is said, God is of such a nature as to be glorified by such work; and when his saints become perfectly God-like, they will look down upon the misery of the damned with perfect calmness and undisturbed joy.

It has been said of the devil, that he places temptations in the view of people to allure them into his snares. This is no more than we should expect, if what has been already said of him be true. And we should expect something correspondent on the other side, if what has been said of God be true. And we find it, not temptation, however, but something much more effectual.It has been said, that by God's decree, we are all born with a totally depraved nature, merely to have which, is an infinite sin, which entirely suprcedes the necessity of temptation, for with this, men pant for sin, "as the hart panteth for the water brook." Thus we see, as God's decree is unchangeable, so the means by which it is executed, are infallible; and in this way,all things go in a dreadful order to hurry man to his appointed end.

Alas! that things should so be. O heavenly Father! give men right views of thy character, that they may worship thee in spirit and in truth?"

This writer truly observes, that "God and his adversary have been represented so like each other, that were it not for the use of names, we should not know whether they meant to apply some of their representations to God or to the devil." They say of the devil, that he is a being of wrath, hatred, and anger, and that he will torment the souls of men to make them as miserable as himself; and they say also of God, that he is a being of wrath, hatred, and anger, and that he will also eternally torment them. I can see no difference; they appear to be both alike, and engaged in the same work of tormenting; the worst work that any being can be engaged in. It is just as the beforementioned writer observes, that we should not know the difference, which was which, except it were by their names. And to make bad worse, one party say that God gave them to the devil, or predetermined that he should have them long before they had existence, or had done either good or evil; and another say, that God casts them off, and lets the devil take them, because they did not save themselves, when at the same time they say "Salvation is all of Grace, and we can do nothing of ourselves." And as Grace did not save them, they are cast away. So when we consider the difference between the two, relating to man's salvation, it positively amounts to nothing. This will be further considered hereafter.