stitution of hypothesis for fact, has been the bane of philosophy from the earliest period, but in nothing has it proved so injurious, as on the subject of moral and religious truth.

Happily for us, on this all-important subject we are not left to uncertain conjecture. We have received a revelation from heaven, sealed by the authority of Him who is Truth itself. Without this, what could we do? What could we know with any certainty, of those things which most deeply concern us? On this subject what can mere human philosophy do? What has it ever done? How dark its conceptions! how weak its sanctions! how cold and comfortless, to a mind longing after immortality, and anxious for its eternal destiny! Here revelation comes seasonably to our aid. It unfolds the glorious character of the Great Supreme, and the way of reconciliation to him, our offended Sovereign. It does what philosophy never did, and never professed to do; it reaches and renovates the heart, and imparts purity and peace to the troubled spirit. Human philosophy confines its views principally to this world. Divine philosphy takes a nobler flight-her course is directed to the heavens. 66 Philosophy can only heave a sigh, a longing sigh, after immortality. Eternity is to her an unknown vast, and doubt, uncertainty, or despair, is the re sult of all her inquiries." Revelation dispels this darkness. It has "brought life and immortality to light." It not only "intimates eternity to man," but opens for his admission, glorious mansions in the heavens. "Thither she conducts him, and never leaves him, until, having introduced him to the society of angels, she fixes his eternal residence among the spirits of the just."

Favoured, then, as you are, with this divine and heavenly truth, let

your minds be ever open for its reception. Beware of that scepticism which is abroad in the world. Under the specious pretence of liberality of sentiment, freedom of inquiry, and opposition to bigotry and superstition, it would confound truth and falsehood, and subvert the very foundation of all moral obligation.

More absurd and dangerous sentiments were never advanced, than those now so common and

fashionable, that error is innocent, man is not accountable for his belief"-and that, it matters not what he believes on the subject of morality and religion, provided he be sincere. Who more sincere and zealous than miserable pagans, whose false apprehensions of the Deity have led them to worship devils, beasts, reptiles, stocks, and stones, and whose horrid practices are the legitimate consequences of their belief and opinions? Error in practice is the inseparable consequence of error or falsehood in principle, on all subjects which admit of practical application. And as the consequences of erroneous and false opinions are pernicious, so such opinions are themselves evil, and in most cases resolvable into moral depravity. It is obvious to common observation, that the decisions of the judgment are powerfully biassed by the dispositions of the heart. When, therefore, truths are presented to which the temper and disposition of the mind are opposed, it is easy to see how readily the judgment may be perverted, truth rejected, and opinions formed, utterly erroneous and contrary to the plainest evidence. In this way, unbelief or rejection of the truth, becomes a practical sin of the heart. This is the view of the sacred Scriptures; "men love darkness rather than light, because their deeds are evil." They reject the truth because they will not receive it in the love of it. This also is

the view of sound philosophy, and on this principle we may account for all the infidelity which exists where the light of the gospel shines.

In your intercourse with the world, you will frequently be annoyed by the sentiments to which we have adverted, and we desire to put you on your guard against their poisonous influence. We would not discourage free inquiry on any subject, nor have you rest your opinions on the dicta of any men on earth. Examine and judge for yourselves. Nor is it our design to intimate that all errors are equally dangerous, nor to encourage an exclusive persecuting spirit towards those who may differ from us in opinion. To require a perfect agreement of opinion on every subject, as the basis of union and confidence, would exclude all Christian forbearance, and lead to the dissolution of all society.

At the same time, we desire you should highly appreciate the truth. Search for it with diligence and impartiality, and when you have found it, hold it fast and contend for it, with a zeal proportionate to its importance. Especially search the Scriptures, the only infallible standard of truth and duty. This is an oracle which will never deceive you. It utters no vague and uncertain responses. Its declarations on the subject of duty are plain to every understandingcertain and unchangeable as the throne of God. On whatever subject you may feel indifferent, remember that this is your life. Hold it fast, contend for it at every hazard, and let the whole weight of your influence be employed in diffusing its blessings around you. As it is important to understand and receive the truth of things on all subjects; in connexion with this, let me urge the strictest attention to the truth of veracity in all your words and actions.

The truth of veracity, as has

been stated, is the conformity of our words or actions to the thoughts or ideas we intend to convey. Every assertion which does not correspond with the truth of things, is a false assertion. But every such assertion, though in itself untrue, is not a breach of veracity. It may arise from ignorance, misinformation, or inadvertence, and we say it is a mistake, as there was no intention to deceive. Still there may be blame arising from negligence, inattention, or even unwillingness to attend to the evidence which was attainable, and the degree of guilt must be measured by the importance of the subject, and the means of information. But when words or actions are used with a design to deceive and mislead others, this is a violation of veracity,—a lie, criminal in the sight of God and

men.

Veracity may be violated, not only directly by words, but by signs and actions; by breach of contract insincerely made, or after wards violated; by uttering a proposition literally true, yet in manner and circumstances calculated to mislead; by concealing part of the truth; by equivocation, colouring exaggeration; by hints and looks; by gestures, and inuendoes; by circulating the tales of others known to be false; by listening to them with attention and approbation; by neglecting to defend the absent against unjust aspersions, and in a thousand ways not to be particularly enumerated. On this point you cannot be too scrupulous, nor too cautious. All persons agree in the reprobation of falsehood, and yet no evil is more universally prevalent. It affects the whole intercourse of society. The maxims of the world, the commerce of the world, its flatteries and censures, are generally full of deception and falsehood.

There is one species of lies very prevalent, and, I am sorry to say,

in our own country; I mean party and political lies. There are men who would be ashamed to utter a falsehood on other subjects, who appear to have no hesitation in circulating, if not originating, the grossest falsehoods, to promote the interests of their party. They act on the principle of the Jesuits, that the "end justifies the means.' Some are not ashamed openly to advocate the principle, and have seriously maintained, that truth itself required that the quantum of lies on one side should be balanced by an equal amount on the other; and thus that men ought to lie for the sake of the truth. On such principles and practices, it is hoped you will ever frown with abhorrence-as mean and dishonourable as they are wicked.

There is perhaps no form in which falsehood presents a more hateful aspect, than that of slander -wilfully and maliciously assailing the character and reputation of others. A good name is more valuable than all riches, and the wilful slanderer, who, to gratify his envy or his malice, endeavours to destroy the fair reputation of another, is more criminal than the thief or the robber.

"Who steals my purse steals trash,

tacere

Qui nequit: hic niger est; hunc tu, Romane, caveto.

To fortify yourselves against an evil so prevalent and so injurious, endeavour to fix in your mind a solemn and habitual sense of the importance of truth. Remember that veracity is essential to the very existence of society. Without veracity there could be no confidence; and without confidence all business and intercourse would be interrupted, and the whole texture of society be dissolved. Even a band of robbers could not be kept together, without some degree of mutual confidence. Remember that the obligation to speak the truth, and nothing but the truth, is imperative at all times, and in all cases. Other du

his,

And has been slave to thousands.

But he who filches from me my good

name,

Robs me of that which not enriches him, But makes me poor indeed."

Nor is it only the direct and palpable slander which is to be detested. There is something still more mean, and wicked, and pernicious, in those sly insinuations and ambiguous hints, which subject an envied or hated individual to suspicion, aud effect the destruction of character and usefulness, with more fatal success than a direct attack. Against such methods of assault, there is no defence. In the case of the direct liar and slanderer, there is someCh. Adv.-Vol. XI.

but truth is immutable and eternal.

Let it be the fixed purpose of your minds to speak the truth, and never to swerve from the strictest veracity, whatever may be the consequence. If through misapprehension, or misinformation, you should be led into error, be always candid to acknowledge it, and prompt to repair the injury you may unintentionally have done to others. But let no man ever have it in his power to charge you with intentional falsehood.

Endeavour to maintain the strictest integrity in all your conduct, that you may be guarded against saying or doing any thing which

K

you may be, afterwards, tempted to conceal or deny. One vice usually draws many others in its train; and prevarication and falsehood, in most cases, may be traced to some previous imprudence or misconduct.

In your intercourse with others, and in the social circle, let your conversation be strictly guarded. See that your communications be not only strictly true, but usefulcalculated to impart some useful information, or some innocent pleasure.

Beware of intermeddling in the affairs of others, or talking of the persons or characters of the absent, or retailing anecdotes of private history. Talk of things, said Dr. Rush, not of persons.

There is need of special caution in speaking of enemies. It is almost impossible to do impartial justice, in speaking of those who have injured us, or whom we dislike. If possible, do justice to their virtues and talents, and if you cannot commend, avoid censuring, except in self-defence.

Be cautious in making promises. Consider, carefully, whether they are lawful, wise, and practicable. Promises made rashly, or under the influence of passion and strong feeling, are apt to be disregarded. Observe the strictest punctuality in all your appointments, and in the fulfilment of the duties expected of you, whether you have made a positive engagement or not. Be always at your post at the proper time. You cannot imagine how much this adds to real dignity of character, and how much confidence it inspires. A man in other respects of very mo. derate attainments, will be sure to command respect, who is remarkable for his punctuality. On the contrary, when a man is inattentive and careless in this respect -when he has been the means of frequent disappointment, and though there has been no design

to deceive his character will suffer, and his respectability and usefulness will be greatly lessened.

On this point, I would strongly recommend for your imitation, the example of that venerable man, so long a pillar and an ornament in this institution, whom we have so lately followed to the grave. He was regular as the sun-punctual to a moment to his engagements. Ever at his post, and during the long period of his services, never the occasion of delay or disappointment to his class.-But he is gone!-That placid countenance, and venerable form, which so often cheered and honoured these occasions, we shall see no more. a solemn voice to us. also ready."*

It is

"Be ye

In fine, beware of trifling with the truth, in any manner and on any occasion-by equivocation; by evasion or exaggerating; by sportive jests which are not according to truth; by retailing anecdotes of slander, or by listening to them with attention and apparent pleasure. And at this important crisis of your lives, when your character and destiny through all future existence may receive a direction from the decision and purposes of this hour, you are affectionately and solemnly entreated to make truth the great ruling principle of your lives.

Consider yourselves always in the presence of the God of truth, whose character is, that he cannot lie. Commit yourselves to him; implore his aid, counsel, and protection, and he will conduct

SAMUEL MILLER, A. M., Professor of Mathematics and Natural Philosophy. This important station he occupied from the organization of the College, with high reputation for fidelity and talents as a professor; amiablenness and dignity of character as a man and a Christian. He retained in a remarkable degree his vigour of body and mind, until he resigned his of fice, and relinquished his professional labours, when he began rapidly to decline. He died on the 8th of June, 1832, in the 73d year of his age.

you safely through the dangers of life. Take his Word as your only certain standard and rule of action. Wherever you go, and whatever may be your employmeut, let this be your companion and guide. It will never deceive you. In every changing scene through which you may have to pass, you will And this still the same. Consult it in prosperity; resort to it in trouble. Let this be your shield in the midst of dangers, and your consolation in death. Abandoning this, you give yourselves to the winds and waves, without rudder and without compass. This gone, all is lost, and lost forever.

again in this country. A select Committee of the House of Commons, consisting of some of the most intelligent and influential men in that House, was sometime since appointed "to hear evidence, and report on the subject of the profanation of the Lord's day." They performed the duty assigned them most laboriously and faithfully; and their report, (than which a more able and interesting one has perhaps never been made to a legislative body,) has been made to Parliament, and is expected to be discussed at the next meeting. In the mean time, it is drawing general and animated attention to the subject, in almost every part of the kingdom. We have before us as we write, an article in the

OF THE CHRISTIAN SABBATH.

The subjoined article is extracted from a note in a Review which appears in the appendix to the last volume of the Christian Observer. It is taken from the examination of Dr. Farre, before "the Lord'sday Committee of the House of Commons." If the statement contained in this article by a physician of distinguished eminence, be, as we have no doubt that it is, entirely correct, then we think it follows conclusively, that a legislative enactment, prohibiting secular labour on the Lord's day, except in cases of necessity and mercy, is not inconsistent with the strictest regard to the rights of conscience and the freedom of religious opinion. For it is surely undeniable, that there is no subject for legal enactment more proper or more important, than the prohibition of all practices which injure the health, shorten the lives, and deteriorate the morals of the citizens at large. We do conceive a faint hope that the attention which this subject is receiving at the present time in Britain, may awaken an attention to it

ber last, giving an account of " one of the most respectable, interesting, and important meetings ever held in the city of London," on the 13th of November, at which the chairman of the select committee of the House of Commons, Sir A. Agnew, Bart. M. P., presided. The speakers who addressed the meeting, and the resolutions which were adopted, all proceed on the principle we have assumed-They disclaim all intention or desire to interfere with any religious rights or opinions, but insist on the right and duty of the legislature to prevent, as far as possible, "the evils resulting from the non-observance of the Lord's day."

Alas! that in a republican government, whose very basis of safety is "public virtue," there should be less regard, than in an old, and what many declare to be a corrupt monarchy, to an institution more influential than any other in the preservation of public virtue-for such, unquestionably, is the day of sacred rest, when duly observed: and again we say alas! when we think and know, that it is the general government itself, that authorizes and requires the desecra