will be gradually wrested from any people. In France, it is observed as an ecclesiastical day of secondary importance; and in Paris no laborer scrupulous about keeping the Sabbath is sure of employment. In Scotland, the Sabbath is based upon its Divine appointment, and guarded by its religious sanctions, and no laborer is asked to sacrifice his rest, the fellowship of his family, and his religious duties, to any secular calling. It is its Divine appointment that conserves all its lower as well as its higher uses. And those who would keep it as an heir-loom in the family, a wholesome order in the State, must plead its high sanctions and honor its holy usages. The world will not dare follow the laborer into the temple of God, and drag him from the altar to do its bidding.

Will not all, and especially dependent laborers, stand before their employers and the world upon their reserved and inalienable rights? Any surrender of them is of no ultimate advantage to them, even pecuniarily, while they betray all their fellow-laborers, and bring the frown of heaven upon themselves and their brethren. In the end, men get no more for seven than for six days of toil. The laborers of a country fix the prices of labor, and, if intelligent and acting in concert, they may gain just terms and adequate remuneration. Their competition with each other in Sabbath work is suicidal to themselves, renders labor subservient, and incurs the guilt of sacrilege and growing irreligion. Let laborers unite in protesting against these encroachments upon their rights. A conductor on a railroad, solicited to extend his service over a part of the Sabbath, declined, and retained his place and the respect of his employers. Let all the operatives on railroads awake to a sense of their rights, true interests and sacred duties, and they can lead railroad companies to do justice to their employees, honor the religion, and promote the virtue and happiness of their country, and obey God. This end has been partially gained on some of our best roads; let it be gained on all. They would have nearly the same travel, and all the business of the seven in the six days.

So in the vast steamboating interest on our rivers, and the

shipping at our ports. Commerce should stand still on the Sabbath. The expense could be endured, as the expense of all providential delays. How does the steamboat interest endure the obstruction of business from low water and from ice? Sometimes boats may run eight, six, or only four or two months a year. If these inequalities and uncertain losses can be borne, could not the regular and computable delay of a weekly Sabbath be endured? Would not the supposed pecuniary loss be assessed upon the business community, without lessening the profits of the carrying trade? Recently, the boatmen of New-Orleans petitioned that their business might be suspended on the Sabbath. Let all boatmen on all our rivers join in the petition, and redeem the Sabbath from its desecration, and themselves from the slavery and abjectness of their condition. Let telegraph operators, clerks, barbers and all other laborers, join in seeking a repeal of the law of Sabbath desecration, and unitedly observe the day of rest. Let the hum of factories, the ring of hammers, and the whistle of steam engines cease. Let the plough stop in the furrow, the tool lie upon the bench, and the business of commerce and the professions cease. It has been shown by the most varied and ample experience, that Sabbath-breaking is a loss to society in every way. Domestic animals will do more and work longer with the Sabbath rest. Flocks and herds can be driven long distances to market in better condition by keeping the Sabbath. Stage and team horses do not wear out so soon in keeping the Sabbath.

An infidel, boasting in a published letter that he had raised two acres of "Sunday corn," which he intended to devote to the purchase of infidel books, adds: "All the work done on it was done on Sunday, and it will yield some seventy bushels to the acre, so I don't see that but Nature or Providence has smiled upon my Sunday work, however the priests or the Bible may say that work done on that day never prospers. My corn tells another story." To this the editor of an agricultural paper replies: "If the author of this shallow nonsense had read the Bible half as much as he has the works of its opponents, he would have known that the great Ruler of the universe does not always square up his accounts with mankind in the month of October."

Bankers, professional men and statesmen retain longer their health and the use of their faculties by keeping the Sabbath. Without the rest of that day many become con

fused and uncertain in their calculations, less able in their intellectual efforts, less safe in their plans and expedients, and die early of mental or nervous exhaustion, or become hopelessly insane. Sir Matthew Hale and Wilberforce, examples of prolonged industry and prodigious achievement, attribute their energy to the sacred observance of the Sabbath. Shipping and other merchants testify that in any of our large cities, other things being equal, those of moral tone and Sabbath-keeping habits have more generally survived commercial crises, and retained health, credit and fortune.

Will not, then, masters of business, merchants, directo s of corporations, and citizens generally join in an effort to promote the more worthy observance of the Lord's day? Let all waive the service and luxuries which deprive laborers of the due use of the Sabbath. And where sacrifice is involved, the example will be more effective. The elder Adams, when President of the United States, returning from an excursion north of Boston, was storm-bound at Andover, twenty miles from home, where he learned that his family were waiting his return, with one of the number sick. Sunday morning the roads for the first time became. passable, and his friends, and even the clergyman, thought the occasion might justify traveling on the Sabbath. But the President, observing that-as few would know the stress of the occasion-his example would be pernicious, left his family in the care of Providence, while he honored one of its most obligatory and beneficial institutions. And the younger Adams, while minister to a foreign court, once and again was absent from the diplomatic circle appointed on the Lord's day, and gave as his reason, that he could not so far disregard his own principles and those of his country as to turn the Sabbath to secular use, at the behest of any civil authority or fashionable etiquette. Let all our men of high standing and extensive influence follow these noble examples, and it will go very far to restore the Sabbath to its rightful position, and to secure to our country the inestimable benefits resulting from the due observance of this sacred day.

ART. III. THE DEVIL AND HIS ANGELS.

Rev. M Hurlin.

THE Scriptures speak of an order of beings who are called, "The angels that sinned," and, "The angels that kept not their first estate," and who are described as "Principalities and powers, the rulers of the darkness of this world, wicked spirits (marginal reading) in high places.' These beings appear to have a leader, who is represented as a personal existence, and who is always spoken of in the singular number. In this article we shall inquire what the Scriptures teach concerning him and them. It is a subject respecting which many vague notions have been held. While some have attributed undue importance to the power and influence of evil spirits, and have been the subject of extravagant fears respecting them, others have gone to the opposite extreme, and have altogether denied their existence, asserting that evil is to be found only in man, and has no personal subsistence. We inquire, then, “ What saith the Scriptures" on this subject? And our inquiry must be confined to the Scriptures, because as spirits these beings are not cognizable by our senses; while their suggestions to our minds are so intimately connected with our own thoughts, that it is difficult for us to decide whether the suggestions to evil of which we are conscious come from within or without, from our own evil inclinations, or from external beings seeking to seduce us to sin.

Our first inquiry has reference to Satan himself, standing as he does in the foreground of the Bible's statements on this subject.

I. We direct attention, first, to some of the personal acts ascribed to him, which prove his individuality. We might speak here of the temptation of Eve, but as the statement in Genesis is, that the serpent beguiled her, the Devil not being in express terms mentioned in connection with that temptation,—although there is no doubt in the mind of the writer as to the direct agency of the Devil therein, he pre

fers to take other instances less likely to be disputed. Take the case of Job. Satan is represented as accusing and calumniating Job by insinuating (chap. i: 9, 10,) that the service wherewith he served God was interested in its character, being only connected with his worldly prosperity, and would cease as soon as that prosperity was withdrawn: and when Job had safely passed this test, Satan boldly declared (chap. ii: 4, 5,) that if Job were personally afflicted, he would curse God to his face. Satan is still further described (chap. i: 12, 19,) as putting agencies in operation by which Job was deprived of his oxen, asses, sheep, camels, servants and children; and by which the house where the children were assembled was blown down; and it is stated still further, (chap. ii: 7,) that he "smote Job with sore boils from the sole of his foot unto his crown.' Each of these acts requires individual and intelligent existence, and proves that Satan is a being, and not the mere personification of evil in man, as some would have us believe.

We have another illustration in the temptation of Jesus Christ. This is narrated at length by Matthew (chapter iv: 1, 11,) and Luke, (chapter iv: 1, 13,) both evangelists giving a statement of the same facts in connection therewith. They relate that the Devil came to Christ, that he took him to a pinnacle of the temple, and to a high mountain, that he made promises of temporal good if Jesus would worship him, and that he departed from him. Now this Devil could not have been the personification of evil in Christ, because it is affirmed of him, that " He did no sin ;' (1 Peter, chap. ii: 22,) "He knew no sin;" (2 Corinthians, chap. v: 21,) and although he "was in all points tempted like as we are," he was "yet without sin.”—(Hebrews, chap. iv: 25.) Yea, he could triumphantly inquire of his enemies: "Which of you convinceth me of sin ?”—(John, chap. viii: 46.) Besides, all the acts we have spoken of in connection with this temptation indicate a separate personality, an external being, performing deeds himself, and suggesting to Jesus that he should do certain things.

Again we find him instigating Judas to betray Christ.