The quotation in John i. 23 is rather different.

iv, 4. The variations in this verse from the Septuagint (Deut. viii. 3) are so minute, that it may be acknowledged as a quotation; but it also exactly accords to the Hebrew. The quotation in St. Luke iv. 4 is less exact, but it will require no farther notice.

-6. There is no variation from the Septuagint (Ps. xci. 11) in this verse, except by omission (part, no doubt, designed): in the same way it also accords to the Hebrew. The same remark applies to the parallel passage, Luke iii. 10, 11.

-, &. An exact quotation of the Sept. (Deut. vi. 16), and as exact a translation of the Hebrew. The same may be said of Luke iv. 12.

10. Kupioy Toy OEY GEOXYTEK, XZI AUTW μovw λargevoels.-Sept. Deut. vi. 13, x. 20. In the latter passage the word move is omitted. The meaning is the same; but an intended quotation does not appear.

15,16. гn Zabeλwn, nasyn Ne φθαλείμ, οδον θαλασσης πέραν το Ιερίανο, Γαλιλαία των εθνων. Ο λαος Ο καθημενος εν σκολει, είδε φως μέγα, και τους καθημενοις εν χώρα και σκια Savale, pws avetesλEY AUTOIS.-Sept. Isiah ix. 1, 2. Η γη Νεφθαλείμ, και οι λοιποι δι την παραλίαν, και πέρα το Ιορδάνου Γαλιλαια Tw* Εθνών: Ο λαός, ὁ πορευόμενος εν SHOTEL, IDETE OWS Heya, di xalonour της εν χώρα σκια θανατου, φως λαμψει εφ' ύμας. "The land of Nephthalim, and the rest on the sea-coast, and beyond Jordau, Galilee of the Gentiles; the people (or, O people,) walking in darkness, see ye a great light; ye that dwell in the region, the shadow of death, a great light shall shine on you.” This is not a quotation from the Septuagint; the Evangelist's words accord more nearly to the Hebrew, but are Bot an exact translation.

The same may be said of the Seventh Command(v. 37.), and of other similar passages in the New Testament; which do not seem to require any particular notice in this inquiry.

- 33. The Evangelist does not here quote any particular passage of the Old Testament; but only gives the general scope of several texts, as understood by the scribes and elders (See ver. 43.)

viii. 17. Αυτος τας ασθενειας ήμων έλαβε, και τας νοσος εβάςασεν. Sept. Isaiah iii. 4. QUTOS Tas aquapτιας ημων φερει, και περι ημων αδυνα ral." This person bears our sins, and is in great pain on our ac count." The Evangelist is bere far from quoting the Septuagint; and the Septuagint is far from a literal translation of Isaiah. But St. Matthew's words accord much more nearly to the Hebrew; as ap pears both from our authorized version, and that of Bishop Lowth:

Surely our infirmities he hath borne; and our sorrows, he hath carried them.' No mention is made of sins in this verse; and the first noun used, is often rendered sicknesses, or sickness; as every one at all cons versant with the Hebrew Scriptures must know.

ix. 13. Ελεον θελω, και ου θυσίαν. —Sept. Hos. vi. 6. Ελεος θελω η Qulay. The meaning is almost precisely the same, even that of the original Hebrew: yet, there are two variations at least in the Evangelist from the Septuagint, in four or five words.

one, rendering the situation of their dependants peculiarly distressing; and the other, depriving them. selves of faithful and duteous services. They are not aware of the degree of distress which, in some cases at least, their commands occasion; and they would do well to reflect, that if their own minds have become so callous and insensible as to apprehend no sinfulness in such a practice, yet the persons upon whom they exercise unjust autho nity are quick to feel that it is no trivial crime, and that it is very offensive to God, as well as deceitful towards their neighbours. They Gught to know, that persons of a virtuous mind must be hurt by such injunctions as direct them openly to violatate truth, and to commit a deliberate sin; and that the uneasiness they undergo is not altogether removed by their readily venturing the highest displeasure of their superiors, rather than bring reproach upon their Christian profession.

That those who employ this artifice injure their own welfare, will easily appear to a discriminating mind; for he can have little acquaintance with human nature, who expects that persons who make no cruple of uttering a wilful falsefood whenever they are desired to lo so, though without any advanage to themselves, should be faithful a their situations. I have merely nsidered in this paper the unjust and unfeeling exercise of authority masters who require such a serrice as this, and the evident injury which must accrue to themselves rom it. I most sincerely hope that ach masters may be led by what I tave said to reflect farther on the tability and soundness of that auth, which makes lying and deedfulness compatible with the relion of the Gospel.

S. H.

Ve had scarcely received the above leuer, when we were favoured with another communication on

the same subject, in which the wish of S. H. has been in some degree anticipated, and in which, we think, it will be allowed, by all who are willing to be convinced, that there is much force of argument. We proceed, therefore, to insert it.

To the Editor of the Christian Observet.

CONFIDENT that I shall not, at least from you, incur the charge of expending zeal on trifles, I take the liberty of offering a few observations on a common practice-trifling and harmless, no doubt, in the estimation of many who conform to it; but not so, I conceive, in the view of those who measure things by a juster standard. The practice to which I allude, is that of freeing ourselves from the intrusion of unwelcome visitors by informing them (contrary to truth) that we are " not at home."

There are, doubtless, many persons, by no means generally lax in point of principle, who defend this custom. It has," say they, "become, by universal usage, a mode of speech, a phrase, ascertained and understood as such by both masters and servants-by any person, in short, who knows the world. It is the same, in fact, as subscribing yourself the humble servant' of the man whom you feel inclined neither to obey nor serve."-This argument, I apprehend, will not bear examination. Let a servant, who has once given the customary denial, be asked whether his master is really gone out or no; and will he feel himself at liberty to answer in the negative? appeal to common experience, whether such cross-examination is unfrequent; and I ask, whether servants have in such cases appeared to consider their prior assertion as a phrase, or as a falsehood; a falsehood which they feel called upon to support, for their master's credit, and for their own? And I ask, whether, when some peculiar claim for admission has been urged, an

embarrassment, and even a blush, have not sometimes seemed to shew that the servant had not wholly lost the better feelings of a man; and that, though bad example might have taught, or the authority of his master might have compelled, him to utter a falsehood, he was not yet entirely unmindful that he had a Master also in heaven?

Such instances, in my opinion, clearly prove, that "Not at home" is by no means understood as a phrase, or as any peculiar mode of speech, by at least the generality of servants.-Will, then, our grammatical refinements justify a custom which habituates them to falsehood? Others have urged, in defence of this practice, that it implies no intention to deceive. I grant, that persons who abhor deception have conformed to it, and have really done so without being conscious of such intention: but whether they have themselves been deceived or not, in this particular, I will rest on one simple point:-Would such persons feel no reluctance to being seen at home, (suppose through a window or an open door) when they were "not at home?" Would no involuntary emotion, no rising blush, no secret shame, betray that there was some thing of detection in the case?-I suggest this to the conscientious only: let them, if they can, reconcile this feeling with the absence of all intention to deceive.

The generality, however, justify this custom on a broader principle: "Not at home" is, in a word, with them a white lie. If, however, we admit this plea, we renounce the cause of truth altogether. A white lie is, in fact, another term for pure falsehood; it is falsehood unmixed with any other principle. But, how ever paradoxical it may appear to some, I will venture to assert, that it is only by strictness in this very instance; it is only by an undevis ating adherence to truth in indifferent matters--and, consequently, in what are termed trifles-that the lover of truth can evince the since

rity of his attachment. I'may ab hor a slanderous lie, a boasting lie, a dishonest lie; but if I practise lies which bear no other character than that of simple deception, I shew in the above instances, only that I hate ill-nature, that I hate vanity, that I hate dishonesty, but not that I hate or disapprove of falsehood. This is surely too evident to need enforcement; and, consequent. ly, it appears, that the thoroughpaced white liar is (I do not say that he will admit it his favourite expedient may be resorted to) wholly devoid of the principle of truth.

Is there, then, an intrinsic value in truth? And is there, then, an essential criminality in falsehood, when it violates no other principle than that of simple truth? Most assuredly there is. On the grounds of expediency, indeed, the strictest ad herence to truth in indifferent mat ters might be supported. Wer falsehood admissible where no im mediate ill consequences were an ticipated, not only one of the grea guards of virtue would be remove but, in fact, the social compa would be dissolved: human concer and fancies would supply the plac of realities; conversation would los its interest, and society its relish and the most important concerns human life would be at the merc of every fool, who might thus sca ter arrows, firebrands, and deat and say, Am I not in sport?

T

But truth has a deeper foundati than expediency or utility. well-being of society is its con quence, and its effect, but not in a sense the occasion of its existenc though, as the great Hooker spe of law, its voice be the "harm of the world." Truth is, in f the reality of things; it is the h of the Eternal Sun shining on universal system; it is the very sence of Him, who emphatic. styles himself "The Truth," c municated to all his works, stamping on all things, in their rious classes and kinds and nat