in compliance with his suggestions we are betrayed into a commission of his works.— Are slander and false witness an evidence of malice? The Devil is a slanderer: his very name imports it. He was the Accuser of Job°; he was "the Accuser of the brethren, which accused them before our God night and day" "he is a liar, and the father of lies."-Is it a testimony of malice to indulge in wrath and anger, in railing and reviling, and to "have bitter envying and strife in our hearts?" The Apostle directs us to its origin, when he calls on us" not" by such conduct "to give place to the Devil," and teaches us that "such wisdom descendeth not from above, but is earthly, sensual, devilish"."-Does murder evince a malignant spirit in the perpetrator? The Devil was "a murderer from the beginning." The first murder, committed in the world, when Cain mingled the blood of righteous Abel with his sacrifice, was com mitted at the instigation of "that wicked one:" and when the blood of one more • Job i. 9. 'James iii. 13. P Rev. xii. 10. John viii. 44. John viii. 44. 1 John iii. 12. righteous than Abel was shed by his brethren after the flesh, they supplied an additional instance of their determination to do, what He, whom they of malice persecuted, had before accused them of doing, "the lusts of their father the Devil." What shall we say then? If the Devil, and the works of the Devil, be fit for a Christian to follow, then may we consistently indulge in "bitterness, and wrath, and anger, and clamour, and evil-speaking, with all malice." But if "righteousness hath no fellowship with unrighteousness; if light hath no communion with darkness; if Christ hath no concord with Belial";" if it was the glorious purpose of the Gospel to "turn men from darkness unto light, and from the power of Satan unto God*:" then must the foregoing consideration of the origin of this hateful quality, in its several evidences and fruits, be a powerful motive to induce us to comply with the Apostle's admonition, and to "put away from us all malice," as one of the most appropriate "works" of that evil Spirit, whose dominion we renounced at our baptism. " 2 Cor. vi. 14, 15. * Acts xxvi. 18, II. As we thus judge of the hatefulness of malice, from a consideration of the source from whence it springs; let us after the same manner proceed to appreciate the loveliness of the opposite quality, the qua lity of mercy and loving-kindness, by a reference to its Author. And for this purpose to whom shall we refer, but to that perfect Being, who is "the Author and Giver of all good things;" and whom the Apostle emphatically styles, "the Father of mercies and the God of all comfort ?” For what is the form, under which lovingkindness delights to show itself, of which instances are not supplied in the dealings of our almighty and most merciful Father, innumerable in quantity, and infinite in degree?—Malice is gratified by murder, Does loving-kindness take pleasure in giving and preserving life? In God" we live and move and have our being":" he called us into existence: he maintains and upholds us in it by the word of his power, Malice is envious. Does loving-kindness delight in the happiness of others? It is "the living God, who giveth us richly all things to enjoy," and who takes pleasure in beholding us innocently enjoy them: and who, not content with showering upon us temporal blessings, and " giving us rain from heaven and fruitful seasons, to fill our hearts with food and gladness"," hath moreaccording to his abundant mercy begotten us again unto a lively hope, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved for us in heaven"." over 66 66 Malice is false and calumnious. Is it the character of loving-kindness, that it rejoiceth not in iniquity, but rejoiceth in the truth?" It was that he might "bear witness to the truth"," that God sent his only begotten Son into the world, to give light to them that sat in darkness and in the shadow of death.-Malice is resentful and vindictive; impatient of an offence, and intemperate in requiring satisfaction. Is it the character of the opposite quality, a 1 Tim. vi. 17. J 1 Cor. xiii. 6. b Acts xiv. 17. c 1 Pet. i. 3, 4. * John xviii. 37. that it "suffereth long and is kind'?" Behold that quality most signally illustrated in the Being, who himself" is loves;" who in the distribution of temporal blessings, notwithstanding the perverseness and ingratitude of his creatures, " maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust;" and who still more conspicuously "commendeth his love towards us, in that while we were yet sinners, and consequently his enemies, he sent his Son to die for our offences;" in that he still "striveth" with his people by his Holy Spirit; still "willeth not that any should perish';" still "waiteth that he may be gracious" to the sinner, and "stretcheth forth his hands unto the rebellious and gainsayers";" still exerciseth "the riches of his goodness and forbearance and longsuffering," that so he may lead sinners to repentance, in order to the remission of their sins. Are we then desirous of being 66 followers of God as dear children"?" Do f 1 Cor. xiii. 4. i Rom. v. 8, 10. m Isaiah xxx. 18. P Eph. v. 1. 8 1 John iv. 8, 16. k Gen. vi. 3. n Rom. x. 21. h Matt. v. 45. 12 Pet. iii. 9. • Rom. ii. 4. |