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a variety of evils, rather than they will submit to be the cause of joy and exultation to their rivals or competitors and if they have once been compelled to suffer such disgrace, they will remember it during their whole lives. Some men cannot bear to be pitied; (d) but if expressions, implying their inferiority, feel harsh, even when sweetened with real benevolence, how must they feel when embittered by insult! when they imply a rejoicing in our humiliation! To be the object of hatred is discouraging; but it is some consolation that he who feels hatred towards any one, feels not contempt; to be the object of envy is dangerous; but the consciousness of prosperity elates and flatters us :The object of malice seems to have no consolation, or support; malicious insult seems to be pure evil; he who suffers it is unfortunate, depressed, and rejected, without a power of returning the contumely. He suffers the persecution annexed to envy, without enjoying the benefits of it; he is despised, when contempt is the most intolerable.

6. As there is a difficulty relating to malice arising from human language, so is there one arising out of the language of the Holy Scriptures. The case is this; in the original of the scriptures there is not found any one word which signifies malice in its proper or philosophical sense; that is, rejoicing in the failure of an adversary or competitor. Yet there is a word (kakia) which is translated malice; but malice in the English, is always used in what we have called the popular sense. Hence the English reader, finding scriptural malice to mean something different from what we are considering, is apt to conclude, either that there is some imperfection in the sacred writings, or that the sentiment to which we annex so much inportance, is not thought worthy of notice by the inspired authors. (e) But, in the first place, the language of scripture is popular; else it would not be perfect in its kind; perfection being suitableness to the purposes for which any thing is used. As there is no philosophical system of morals in the scriptures, there is not any systematical language. Our duties are delivered in occasional discourses, ad

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dressed to plain men; and words must be used as they will be understood. If there were ever so many words used differently in active life and in systems, we might expect to find them all in scripture used as would be most suitable to common practice; and in systems, as would best suit speculation and theory.-But though the term malice be not used in scripture for joy in the failure of an adversary, yet that sentiment is frequently expressed. And it were as well-founded an observation to say, that the sacred writers notice pity but not congratulation, as that they notice envy but not malice.

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Rejoice with them that do rejoice", is a precept as much enjoining congratulation as if the term congratulation had been made use of. Indeed it may be said, that the term congratulation is only omitted, whereas the word malice is used, and not according to our definition. Let us then have recourse to scripture; and perhaps our most satisfactory method may be, First to look at some passages which express the sentiment of joy in the failure of an adversary, that is, malice in the proper sense. Next to take some which express the pain of being objects of proper malice. And thirdly to produce some instances, in which the word malice is used, though in a popular sense. First we are to view scriptural passages which express the sentiment now cailed malice in systems of morality. Baal was once set up as competitor with Jehovah for the honour and worship due to the supreme God. These Deities were to be invoked by their respective votaries to give a sign of power. The Priests of Baal called "from "morning even until noon;" they "cut themselves, "after their manner, with knives and lancets, till the "blood gushed out upon them;"-" at noon Elijah "mocked them and said, cry aloud: for he is a God, "either he is talking, or he is pursuing, or he is in a journey, or pcradventure he sleepeth and must be "awaked." Here is malice mixed with delicate and refined ridicule. (1 Kings xviii. 27.)

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The Psalmist says, "The righteous also shall see this and fear, and shall laugh him to scorn, (lii. 7,

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lo, this is the man that took not God for his strength; "but trusted to the multitude of his riches, and

"strengthened himself in his wickedness." The person who was the object of this malice, which, we may observe, was to be indulged by the righteous, was Doeg the Edomite. In another Psalm, (lviii. 9.) "the righteous shall rejoice when he seeth the vengeance:" and in another, (xcii. 10.) "mine eye also shall see the "lust of mine enemies." (f)-In the book of Proverbs. (i. 26, 27.) we find the following words put into the mouth of wisdom; and we know that wisdom, in that book, means not only speculative knowledge, but a right. moral choice and disposition. "I also will laugh at your calamity, I will mock when your fear cometh.” The fear here spoken of, was by no means of a frivolous sort; for it follows," when your fear cometh as "desolation, and your destruction cometh as a whirl"wind, when distress and anguish cometh upon you.”

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During the time our Saviour was hanging upon the cross, he was attacked by malicious insulters. "that destroyest the Temple and buildest it in three days, "save thyself."-" He trusted in God, let him deliver "him now if he will have him."-It seems worthy of mention, that the Son of Sirach, though always mild, benevolent, and discreet in his precepts, reckons amongst the nine happy things in human life," he that liveth to see the fall of his enemy:" (xxv. 7.) but though this author may rightly describe the feeling, he might nevertheless recommend, that this enemy, after his fall, should be comforted, and treated with humanity.-I will produce but one passage more; and that is from a song of triumph on the fall of Babylon. (Rev. xviii. 20.) She fell, because "in her was found the blood of pro"phets, and of saints, and of all that were slain upon "the earth" "Rejoice over her thou Heaven, and ye holy Apostles and Prophets, for God hath avenged you on her." This last example may be called Christian,

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In the second place, we were to view some passages of Scripture which express the pain of being objects of malicious triumph. These are not difficult to be met with. When David laments over Saul and Jonathan, (2 Sam. i. 20.) one of the misfortunes of

which he makes a topic, is, that the Philistines would insult the children of Israel. "Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice; lest the daughters of the uncircumcised triumph.--The Psalmist says, (xiii.) "consider and hear me O Lord, my God:" the reason alledged is, "Lest mine enemy say, I have pre"vailed against him; for if I be cast down, they that trouble me will rejoice at it."-Again, (xxxv. 19.) "O let not them that are mine enemies triumph over "me ungodly:" a wish uttered with a view, not so much to the actual mischiefs attending such triumph, as to the mortification: we learn this from what follows soon after: "let them not triumph over me; let them 66 not say in their hearts, there, there, so would we "have it: neither let them say, we have devoured "him." (ver. 24, 25.) The feeling must have been lively when the Psalmist used these words; "But in my "adversity they rejoiced, and gathered themselves together: yea the very abjects came together against 64 me unawares, making mouths at me and ceased not. With the flatterers were busy mockers, who gnashed at me with their teeth."-The Prophet Jeremiah speaks the same language. "He hath caused thine enemy to rejoice over thee, he hath set up the horn "of thine adversaries."

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As to the third selection of passages of scripture in which the word malice (kakia) is actually made use of, though not in the proper or philosophical sense, such passages are rather numerous: were it not that one accustomed to the English scriptures might be apt to prefer the popular as seeming to be the scriptural sense, I know not that there would be a necessity, on our present subject, for referring to any of them: though indeed a sight of a few of them, after what has been said, might afford matter of caution to Christians disputing on this subject, that they did not use the same word in different senses, whilst their arguments were formed, as if it was always used in the same sense. There is so much uniformity in these passages, that if we take the word translated inalice, for the secret contriving of the ruin or failure of an adversary, the word

will seem natural and well connected in every passage where it occurs.

Malice then seems sometimes to be mentioned in an enumeration only, as one of the principles which constitute enmity; in this popular sense it is certainly an important principle, and naturally opposed to forgiveness. Sometimes it is joined with slander; and our enemy, who secretly, or artfully, contrives our ruin or harm, is as likely to attack our reputation as any thing else: he can attack nothing with greater safety, nor with greater secrecy: slander means much the same with evil-speaking, blasphemy, prating with malicious words. Sometimes malice is joined with envy and hatred; sentiments with which it casily unites. Sometinics with words expressing disguise, guile, hypocrisy : the secrecy of contrivance accounts for this, and makes the "cloke of maliciousness" a natural expression; as well as all those phrases in which malice is opposed to sincerity. When, therefore, the Apostle says, "in ma"lice be ye children" (1 Cor. xiv. 20.), we may conceive him to mean something to this effect; With regard to all secret malevolent artifice, to all plotting against those whom ye imagine to be your enemies, adversaries, competitors, boast not yourselves, as if such artifice were an attainment really valuable; af⚫fect no superiority in such cunning, aim at no applause; • rather endeavour to keep quite clear of it, to act with openness and sincerity, to be unfeignedly kind and benevolent, and to retain the innocence and simplicity even of childhood itself.'

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7. Having now considered the Nature of Malice, and made our remarks a ground for introducing some passages of Holy Scripture, we proceed to examine its effects, that is, the good and evil annexed to the operations of that sentiment by the all-wise and all-bountiful Author of Nature; or permitted to be derived from it by the free actions of man. Much of what has been already advanced is applicable to Malice, both respecting malevolent sentiments in general, and Envy in particular, of which Malice is the counterpart. In Malice we see pleasure and pain, reward and punishment,

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