dulge in "bitterness and wrath and anger and clamour and evil-speaking and malice," it was the distinguishing mark of the true followers of Christ, that they were "kind one to another, tender hearted, merciful and gentle, showing meekness unto all men, forbearing and forgiving one another." And so much stress I apprehend to be laid upon this distinction and contrariety between the two, for the purpose of inculcating upon the minds of "all who profess and call themselves Christians," that, whatever be their profession, they are in truth no better than Heathens, unless they "walk worthy of the vocation wherewith they are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace"."

The text has thus far led me only to notice the fact, that it is represented in the Gospel as a duty peculiarly incumbent upon Christians, to put away from them

Eph. iv. 1, 2, 3.

"all malice," with all its fruits of "bitterness, wrath, anger, clamour, and evil-speaking;" and to cultivate in its stead that kindness and tender heartedness, which is especially manifested by mutual forgiveness, and the forbearing of one another in love. A leading motive to the performance of the duty is alluded to in the latter part of the text, where it is said, "forgiving one another, even as God for Christ's sake hath forgiven you." I trust that it will not be departing from the spirit of the text, although we may not adhere strictly to its letter, if we take the subject somewhat more largely; and consider other weighty motives, which, in common with this, are proposed to us by the holy scriptures, for the avoiding of malice, and the cherishing of Christian charity in our hearts.

I. Now, that we may in the first instance be convinced of the hatefulness of a malignant temper, let us only look to the source, from whence the scriptures teach us that it proceeds. From the bitterness of the fountain, we may judge of the character of the water which it sends

forth. From the corruptness of the tree we may estimate the quality of the fruit. The Author of malice is the Devil. Look to the several proofs, whereby it manifests itself; and you will be convinced of the source, from whence it sprung; of the being, who first gave evidence of its existDoes malice betray itself by envy of superior excellence? Behold Satan aspiring with impious arrogance to contend with the Almighty, and exalting his throne above the stars of God," and

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likening himself to the Most High "!"Does malice delight in the overthrow of unoffending innocence? Behold the same wily Adversary of man as well as of God, polluting the virtue, and so destroying the happiness, of man!-Is it an act of malice to seduce others into sin? By an appropriate appellation he is styled "the Tempter:" he tempted our first parents to forsake their allegiance to God, and to commit sin he tempted Christ in the wilderness: he tempteth us continually; with what success alas! we too well know, when

Isaiah xiv. 13, 14.

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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 9."-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 begin nings." The first murder, committed in the world, when Cain mingled the blood of righteous Abel with his sacrifice, was committed at the instigation of "that wicked onet:" and when the blood of one more

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 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.

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