than, David, and others. In reply to all this, we offer the following remarks ;

I. The thought seems not to have occurred to Milton's mind, or at least not with its proper strength and permanency, that there is an original and natural excellency in TRUTH, and proportionably an intrinsic baseness in falsehood, irrespectively of the consequences of either the one or the other. He, and others who have taken up a similar opinion on this point, among whom we must place Leclerc and Paley, continually reason as if truth were a species of private property, and that those who are possessed of it are invested with an option either to give it or withhold it, as they see occasion. Hence they often bottom their arguments upon what they call the right of a person, in a given case, to have the truth told to him: and they are betrayed into the conclusion that, to any one whom we judge not to enjoy that right, we are allowed, not only to refuse the declaration of the truth, but to deceive him by giving to him a declaration that is false, but which we wish him to believe and accept as if it were true. We conceive that all these arguings proceed from the original fallacy of not acknowledging the INTRINSIC EXCELLENCY of TRUTII. We refuse acquiescence in "the trite maxim" which Milton imagined to be indisputable. The JUS, the right, of requiring truth, may or may not reside in a fellow-creature: but it has a seat, eternal and immutable, in the Supreme Moral Ruler, "the LORD GOD of truth." TO HIM we owe the duty of speaking and acting the truth, and no circumstances can discharge us from the obligation. That reason teaches this, has been shown to a demonstration, by Mr. Wollaston in his Religion of Nature Delineated: and that it is among the first principles of Revelation is abundantly plain. It is remarkable that Milton adduces the ninth commandment, and triumphs in the literality of interpretation, "against thy neighbour." He pleads that "it is evident that we are not forbidden to utter what is false, if requisite, to such as do not deserve that name." Had he then forgotten the opinions which he had so earnestly supported concerning the Decalogue? [See our third Essay, p. 137, of this volume.] What could

have made him insensible to the foree of many other scripture passages, some of which he actually quotes, declaring, or implying, the unchangeable obligation of veracity, and that lying is morally evil in itself, and of its own nature? Alas, how tremendous is the power of prejudice! What humility and modesty-what self-distrust and dependance on God should we learn from this lamented example!

As a specimen of the principles inculcated by revelation on this great branch of moralily, let the reader peruse the following passages :-Psalm xv. 1, 2: cxix. 163. Prov. vi. 16, 17; xii. 19. Matt. xv. 19. Eph. iv. 25. Col. iii. 9. Rev. xxi. 8.; xxii. 15. In these passages, lying is represented as emanating from the wickedness of the heart, as a part of "the old man which is to be mortified, as in its own nature most odious in the sight of God; and, with respect to its guilt and punishment, it is classed with the greatest of crimes. On the other hand, veracity is described as in itself lovely, holy, and essential to the character of a true servant of God and member of the Church of Christ.

These topics appear to us sufficient, upon the highest ground, and most decisively to annihilate whatever plausibility might attach to our author's argumentation; but we shall add some brief hints to show the fallacy of his reasonings from human conveniency, interest, and example.

II. VERACITY is the bond of honour, peace, and happiness in society. If it were not held to be of paramount obligation; if a man were at liberty to dispense with it towards those whom he may consider as unfriendly to himself, or on any other account, not possessed of a title to be told the truth; if it might be observed or laid aside according to our apprehension of present convenience, and selfish or even social interest, all mutual confidence would be destroyed. In no case could a man make himself sure that a person, with whom he had intercourse, did not look upon him as one who had no right to be told the truth. In no case could it be certainly known that our associate did not suppose that, by any particular act of deception, he would acquire to himself some desirable object, while, according to his own estimation, he would be doing us

no injury. Moral obligation would thus be made dependant on expected or presumed consequences! The boundless field of speculation would be thrown open, and a man would have to calculate contingencies and consequences, before he could determine whether he should speak the truth or tell a lie! Dreadful must be the state of that family, of that society, on any scale, into which such a principle gains admittance.

"A

III. In maintaining the indispensable obligation of veracity, we do not suppose that, in every case, a person is bound to tell all that he knows. The idea of a minor right to receive information, or the absence of such right, is a subject of just, though limited, consideration. Many things we may reserve in our own breasts; many things we ought so to reserve. prudent man concealeth knowledge:a fool uttereth all his mind, but a wise man keepeth it in till afterwards," till the proper occasion. (Prov. xii. 23, xxix. 11.) But there is an immense difference between declining to tell to any person what he has no right or business to know, and pretending to tell him, while we are really abusing his confidence or credulity. See Matt. xxvi. 63.

IV. With respect to the plea that falsehoods are lawful when they may be beneficial, to make infants or lunatics tractable, to prevent robbery, assassination, or some other great crime, or to elude the designs of an enemy, or the like, or to compass some great benefit to ourselves, our country, or our religion; we remark:

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1. That there is much fallacy in the assumptions. The best writers on education, even apart from religion (for instance, Miss Edgeworth) have demonstrated the folly and mischief of deceiving children; and those who exercise the most judicious and successful treatment of mental disorders, make it a principle never to impose upon a patient.

2. No good object is really and ultimately benefited by deception; but it is deeply injured in the end. Witness the whole history of what has been pleaded for under the contradictory term of Pious Frauds; the basis of Jesuitical morality.

3. God needs not, demands not, accepts not our sinning, under the

pretence of doing him service. (See Job. xiii. 7. Rom. iii. 7, 8.)

4. Beneficence is to be exercised only within the limits which other principles of moral goodness prescribe. (See 1 Cor. xiii. 6. Eph. iv. 15.)

5. If it were lawful to lie, in order to avoid a minor evil, or to obtain a minor good, much more would it become proper in cases of the highest importance: for instance, to save a most eminent, holy, and useful servant of Christ from being tortured to death, which would deprive the church of his invaluable services in the prime of his life, and when his services are most greatly needed. Thousands of martyrs might have preserved their lives by a word or two, or a very small degree of accommodation, at the expense of veracity. Had they done so, what would have become of the honour of Christianity?

V. The arguments brought from the examples of eminent persons and saints, recorded in the Old Testament, give us no difficulty. Under the obscure and shadowy dispensations of the early ages, it is evident that not only the doctrines of religion, but the rules of piety, virtue, and morality, were very imperfectly understood. The Historical Scriptures, with a noble impartiality, record the sins of the most favourite characters. Not for our approval or imitation, but for our censure, warning, and avoidance. Our readers will be well rewarded if they will consult Henry, Scott, or the Cottage Bible, on the instances which Milton adduces so very injudiciously, and with so dangerous a tendency.

VI. Cases may be imagined, or may even have occurred, though very rarely, of extreme difficulty and distressful hardship. But it is always our duty to adhere to the principles of RECTITUDE, leaving consequences with God. He can never be taken by surprise: he cannot err; he will do all things, not only well, but in the best His manner, and to the best end. providential, equally with his moral, government, stands in no need of our officious lying, to serve him, or advance his glory. In the most distressing circumstances that can be conceived, if we adhered to the principles of holiness, if we acted in the trial from integrity of heart towards HIM, it admits not of the smallest doubt, that either

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he would interpose by his providential wisdom and power, and work out a wonderous deliverance, as very often he has done; or he would render the catastrophe, painful as it might appear to the eye of sense, an infinite blessing to ourselves, and probaby instrumental of some great and glorious good to the whole world.

It is a reflection worthy of being made, that the obliquities which unhappily had forced their way, or insinuated themselves into the religious and moral theories of JOHN MILTON, appear to have had so little influence on his practice and his character. He never manifested the inclination to

commit polygamy. To his recreant but repenting wife, he showed himself instantaneously and generously placable. His purity and chastity of life bid defiance to the tongue of calumny. He believed that it is, in some cases, a religious duty to hate the enemies of God or the Church, yet he was a man of generous soul; and though he expressed himself with a majestic vehemence against the betrayers of their country and the foes of liberty and religion, rancour and malevolence lodged not in his breast. In spite of his bad theory on the obligation of veracity, the history of his life shows him to have maintained the loftiest integrity in circumstances of peculiar trial and temptation. And our Antipædo-baptist brethren will pardon us for indulging the remark, that though he maintained so strenuously their doctrine on the subject and mode of baptism, he did not think proper, so far as we have any reason to believe, to abjure his own infant-sprinkling, and submit, in his adult years, to an immersion "in the profluent stream."

J. P. S.

HINTS TO CHURCHES UPON THE CHOICE OF A MINISTER. Being the outline of an Address delivered by the Deacons of to the Members of

CHRISTIAN friends;-In calling you together this day, the Deacons have nothing new to lay before you, nor do they now look for a decision of that which was notified to you upon a former occasion, viz. the choice of a new minister, but merely to remind you, that, at our next Church Meeting, that inte

resting and important business will be brought forward; one connected not only with the spiritual prosperity of individuals united in church-fellowship here, but with the welfare and har mony of the Church itself. This is an affair of the highest order, to go through which will require the exercise of every Christian grace, and the exhibition of that mind which was in Christ Jesus, which looks not only at the things belonging to itself, but also at the things pertaining to others. The Deacons consider themselves justified in ealling your attention to this particular subject prior to the final decision, and also in offering some observations upon it. You have had the services of the Rev. for some time past as a probationer for the stated duties connected with the pas toral charge of this Church. His engagement was for three months, which will terminate at the close of the present month; after which time, he will lock for your decision, which, as a Church, we are bound to come to, and to furnish him with. Upon this subject the Deacons could make many observations; and the few they offer are not so much to afford information, for they believe you are acquainted with the whole, but to express their own views and feelings, They do not now ask, nor do they wish to know your opinion of the gentleman in question, as it will be enough if that opinion is given at the appointed time. They desire also that you will keep in mind that they disclaim all right or pretension whatever to press any individual upon you as a minister to fill the vacant pulpit: the right of choice belongs to the whole body united in church-fellowship, each member having a voice, and but one voice in the election. It is the duty of the Deacons to take the lead in the business, for if they should be backward, it would be a reflection upon their office, and an injury to the cause they profess to serve. They'leave it for you to decide. Nor does it necessarily follow, that because a gentleman has been supplying for a given time, that he must be chosenthis would be contrary to the supposel principles implied in probation.

It is therefore hoped, that every person will exercise his own judgment, and meet the question in the spirit and under the influence of the Gospel of peace: and whilst we act from the conviction of our own minds in approving

or disapproving of a person, we should have regard to the good of the Church at large; for one man's preaching may be satisfactory to many, yet not to all; and this arising from the constitution of the human mind; all do not see and feel alike-therefore, whilst we expect much from a minister, we should guard against expecting too much. And, with respect to our profiting under the preaching of the Gospel, it is not improbable that we lose sight of one thing, viz. that more devolves on hearers than they are usually aware of; for the success connected with preaching does not depend solely on the preacher -very much rests with ourselves-the frame of the mind, the feeling of the heart, the desire of the soul, the hungering and thirsting after righteousness that we may be satisfied.

It is

therefore very desirable that we should cherish in our own bosoms a holy love, a lively zeal, a devotional feeling toward the best interests of the Church. " Pray for the peace of Jerusalem-they shall prosper that love her." Nothing is more needful on the present occasion than earnest prayer to God for his blessing, guidance, and direction, that we may do the work of him that "hath called us to glory and virtue." This is desirable, so that we may all be of one mind, and of one heart. It is lamentable indeed when there is division and strife amongst brethrenwhen the seamless robe of the Church is torn asunder, and when its members are standing up one for "Paul, another for Cephas, and another for Apollos." To a pious mind, such a state of things is connected with inward grief, in as much as the Church is distracted and the world triumphs. "Behold how good and how pleasant it is for brethren to dwell together in unity. It is as the dew of Hermon, and as the dew that descended upon the mountains of Zion, for there the Lord commanded the blessing, even life for evermore." The Deacons cannot close these remarks without stating their conviction of the necessity of your giving your votes without comment. To enter into discussion upon the merit or demerit of the candidate, would not only prolong the meeting to an undue length, but might occasion some disorder in our proceedings—not only so, discussion would be taking an unwarrantable liberty with the feelings

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of the candidate. "Let all things be done decently and in order." And let us so act, as in the presence of God, that in reflecting upon what we are about to do, we may possess an approving conscience. T. L.

Jamaica Row, Bermondsey

DETACHED SAYINGS OF THE LATE REV. GRIFFITH WILLIAMS.

(Communicated by a friend.)

"GOD often suffers the case of his own people to become almost desperate before he appears to their help.

"All doors were shut to Moses when at the Red Sea, but one which was between him and heaven. God heard his cry (though secretly) and sent deliverance; so, believer, when you are in such difficulties, that you cannot see a way through them, God will appear as he did to Moses; then stand still and see his great salvation.

"When God is about to deliver his people, he finds means to effect their deliverance; as we read of the deliverance of Israel in the time of the Judges, God raised a Gideon, a Sampson, a Jepthae, and he doth not want means now to bless and deliver them.

"To have a will submissive to God in distress, is a mark of greatest grace. The devil tried to destroy the young man, that was coming to Christ; he threw him into the fire; the fire said, I cannot burn him, he belongs to God, I will have nothing to do with him: he threw him into the water; the water said, I cannot drown him, for God will not permit me. Blessed be God, all his people are immortal until their work be done.

"Distress is a message that comes from God, to bring us upon our knees before him; but we don't like it: yet God sees there's a needs-be for it, that we may remember him; therefore when it hath such an effect, it comes with a blessing to us. Before distress, the poor soul was barren enough, God knows; but now he is brought, like Jonah, to call upon his God.

"How many mountains of difficulties hath the Lord brought you through, believer, hitherto; therefore, bless his name. Oppose the fulness of Christ to our poverty, for there is abundantly enough in Christ to supply all our wants of whatever nature they may be.

There is not a situation that you can be in, but that Christ bears a suitable character to that situation; when I consider God as my shepherd, I have to bless Him that he hath kept me on his ground to the present moment. What comforts I enjoy now, are but the foretastes of that fulness I shall enjoy on the eternal hills with Christ for everinore. Nothing is good for our souls and bodies, in short, but the experience of the love of God. I may preach to you from this pulpit, but except God preaches to you from heaven, in applying his word to your hearts, by the Holy Spirit, it will be of no avail; therefore look up to Him for a blessing, and may he bless it unto you!"

The above sentences were taken verbatim, as spoken by him when preaching on the Lord's-day morning and evening, at the Cliff Chapel, Lewes, Nov. 27, 1791.

"I look upon the ordinances and the means of grace, to be as so many paths to lead us to Christ; for God's sake, then, do not rest in the plains; don't rest in the means; don't rest any where till you come to the Son of God. Blessed be the Lord, this is the glory of the way of salvation, that it leads a poor soul from darkness to light; from Satan to God: it is a way that leads from this wilderness to the heights of glory. Are there any enemies that dare to assault us in this way? yes, there are many; there is Faint-heart, Mistrust and Guilt, as Mr. Bunyan beautifully represents; but they flee away when Great Grace appears; may grace be more in our hearts from day to day. The way of salvation is called the way of holiness we cannot be perfectly happy until we are perfectly holy, and that we shall be by and by, when we arrive at our Father's house above. Blessed be God for the principle of grace, that opposes the old man; all the means of grace are holy means; they were ordained for an holy purpose; they lead to a holy land; there is not a soul in this way, that is not a holy soul; notwithstanding the remains of sin and corruption, they have an holy principle; for what is grace but holiness? and he that hath grace, purifieth himself as God is pure. Don't concern yourselves, Christians, with the things of this world; consider yourselves as pilgrims and you know that it would

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be folly in a person who is travelling through a place, to stop and erect a habitation in that place, when he knows that he must leave it soon; so you are travelling to another country; the world doth not know you; they are strangers to you; and if they illuse you, don't be concerned; this is not your rest, you are going home to heaven. God help us to act as pilgrims; O that he would make us pilgrims indeed! If we could live as pilgrims we should enjoy every thing in this world as we pass through it. wives our families-our husbandsyea, every thing as we ought to enjoy them, and find happiness and content. The wilderness, solitary place, and the desart spoken of in Iaiah xxxv. 1, 2, are metaphors, representing the people of God, the Gentiles before conversion, (signifying barrenness and unfruitfulness,) but when converted, they bud and blossom as the rose, and are compared to Lebanon, Carmel, and Sharon, fruitful spots, bringing forth fruit unto God, which is the case with all his people. There is no other way that leads to glory, but the Lord Jesus Christ; therefore consider, if you expect to be happy in heaven by and by, whether you are in this way or not. May God help us to live above; though we may meet with gusts of winds, which may drive us here and there, yet if our aim is to the harbour, we are safe; we shortly shall be there, notwithstanding all the winds and storms which blow against us. Although you may talk with many of the people of God about natural things, and they may know nothing of astronomy, philosophy, or the like, yet come and talk to them about the things of the spirit of God, and they will tell you, in a very distinct manner, their knowledge of them; therefore though they know not natural things, yet they are not ignorant of the way of salvation."

The above were spoken by him on Wednesday evening, Nov. 30, 1791, at the Cliff Chapel, Lewes. I could send you many more, but let these suffice. Lewes, Nov. 8.