First, he put it into his heart to do this, (John, chap.. xiii: 2,) therefore it was not merely the evil disposition of Judas which suggested this line of conduct to him, since the text expressly speaks of an influence being exerted from without. Next he entered into him, (Luke, chap. xxii: 3; John, chap. xiii: 37,) thus adopting a further means of accomplishing his diabolical purpose, and by this act proving himself a person external to Judas Iscariot, and yet not a human being, but a spirit, who entering into him, could approach his mind directly, instead of being obliged to do so through the medium of the senses.

Other acts are ascribed to him, which also distinctly prove his personality. He is spoken of as a father. (John, chap. viii: 44,)" Ye are of your father the Devil." (Acts, chap. xiii: 10,)—" Thou child of the Devil." (1 John, chap. iii: 8,)—"The children of the Devil.” Yet we cannot suppose it possible that, by any correct figure of speech, an individual can be called "the child of himself,” the offspring of a mere principle or disposition within him. Again, he is said to use wiles and snares. The apostle Paul exhorts the Ephesians: (chap. vi: 2) "Put on the whole armour of God, that ye may be able to stand against the wiles of the Devil;" and (1 Timothy, chap. iii: 7; 2 Timothy, chap. ii: 26,) he speaks of "the snares of the Devil." Further it is declared (1 Peter, chap. v: 8,) that he, "as a roaring lion, walketh about, seeking whom he may devour." He has an imitator, "Even him, whose coming is after the working of Satan, with all power, and signs, and lying wonders."-(2 Thessalonians, chap. ii: 9.) Again, when Joshua the high-priest stood before the Lord, (Zechariah, chap. iii: 1,) Satan stood at his right hand to resist him;" or "to be his adversary:" probably calumniating and accusing him, as in the case of Job. He was contended with by Michael the archangel, (Jude, chap. ix,) disputing "about the body of Moses." He filled the heart of Ananias "to lie to the Holy Ghost," and to "keep back part of the price of the land;" (Acts, chap. v: 3,) and he is represented (Revelation, chap. xx: 2,) as bound for a thousand years, and (verses 7—8) as loosed

out of his prison, and going out to deceive the nations. We remark further, that while many demons-Aaiμóvia-are referred to as subordinate to him, the names Satan and Devil,-Acaẞoros.-as applied to this being of whom we are speaking, are always used in the singular number.* Do we then need any further proof of his individual personal existence?

II. In pursuing our investigation, we refer to the names by which he is called, noting their significations. He is called Satan, Hebrew-1, Greek-Zatavas. This is a Hebrew word, which means an adversary or accuser. The first example of his being so called in the Bible is in 1 Chronicles, xxi: 1, where it is stated that he "provoked David to number Israel," and thus as his adversary induced him to incur the displeasure of God. But the first instance in chronological order is Job, i: 6, where, as we have already seen, he appears as the accuser and calumniator of Job. He is called by this name a number of times, both in the Old and New Testaments, and it strikingly sets forth his character as the adversary of both God and man.

The other name by which he is most commonly designated is Devil,-Greek-Acaẞóños. It is similar to the former term, and means an accuser, calumniator or slander. It is the word by which "Satan" is rendered in the Septuagint, and is the name given him by Jesus Christ, (John, viii: 44,) when he said to the Jews: "Ye are of your father the Devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him." In this character he tempted Eve, and in it he frequently tempts men to evil, calumniating the character and commands of God, and seek

*There are but three instances in the New Testament in which Acaẞó20s is used in the plural. In 1 Timothy, chapter iii: 11, and Titus, ii. 3, it is forbidden as an evil to be avoided, and is evidently used in its primary acceptation of "slanderers," while in 2 Timothy, iii: 3, it is employed prophetically of some in the last days, and is correctly rendered "false accusers." There is only one instance in which it is used in the singular, except with reference to Satan, viz.: John vi: 70, where Jesus said to his disciples, "Have not I chosen you twelve, and one of you is a devil?"

ing to persuade men that His commands are unreasonable, and that there is greater happiness to be secured by disobeying His laws, than can be obtained by obeying them.

Further, he is called "the Tempter," (Matthew, iv: 3; 1 Thessalonians, iii: 5,) because it is one of his leading aims to induce men to sin against God. In Revelation, ix: 11, he is called " Abaddon" and "Apollyon," the former being the Hebrew, and the latter the Greek term for "destroyer." He has this name because it is not only his object to mar and destroy the work of God, but all who yield to his temptations and come under his influence, unless saved by the grace of God, are exposed to certain and eternal destruction; and as all have sinned, and "are by nature the children of wrath," he is the destroyer of the whole human family; those only who are made new creatures in Christ Jesus, and receive pardon and eternal life in him, being saved from that destruction.

This name is given

Again, he is called "the Serpent.” him in Revelation, xx: 2, "That old serpent, which is the Devil and Satan." We think that the same appellation is given him in 2 Corinthians, xi: 3: "As the serpent beguiled Eve through his subtlety.' This name is applied to him on account of his subtlety and deception, in which he is sometimes "transformed into an angel of light;" and probably more especially because in the body of this reptile he deceived Eve, and thus introduced evil into our world. In Hebrews, ii: 14, he is spoken of as "Him that had the power of death," probably because it was through his temptation that our first parents sinned, and thus with their posterity became subject to physical, as well as spiritual and eternal death. He is also called "The prince of the power of the air ;" (Ephesians, ii: 2,) "The prince of this world ;' (John, xii: 31,) "Beelzebub the prince of demons ;" (Matthew, xii: 24,) “The wicked one ;" (1 John, ii: 13,) “The great red dragon;" (Rev. xii: 3,) and "The angel of the bottomless pit."-(Rev. ix: 2.) If any thing were wanting to this end, these various names all go to confirm the fact of his personality, while, at the same time, they serve to illustrate his character.

It is important now that we examine what the Bible teaches respecting the subordinates of this arch-fiend, this "Evil one." In various parts of the New Testament they are called "demons,”—▲acóvia. They are so called in every case in which, in our translation, persons are said to have been possessed with a devil or devils; also in 1 Corinthians, x: 20-21, where the apostle speaks of sacrificing to, and fellowship with devils, and of the cup and table of devils; in 1 Timothy, iv: 1, where he refers to the "doctrine of devils ;" and in Revelation, ix: 20, where mention is made of the worship of devils. This name was applied by the heathen to some of their gods, and especially to familiar spirits, and appears to have been used by the Jews to designate fallen angels. We may remark here, that in no case is the word diaßóños employed to denote this class: all of them, whether spoken of in the singular or plural, are δαιμόνια. Little as we are disposed to find fault with our present version of the Scriptures, we think it would have tended to greater clearness, if our translators had rendered the two words, διαβόλος and δαιμόνιον, which are always kept so.distinct by the sacred writers, by two different English words, instead of rendering them indiscriminately, and confounding them as they have done by the use of the single word devil, thus making no distinction in title between the prince and his subjects.

In Psalm lxxviii: 49, they are called "evil angels," which intimates their opposition to every thing that is good and holy, and especially to God" the Holy One." Jude (verse 6) calls them, "The angels that kept not their first estate;" from which we learn that they were originally in a very different position from that which they now occupy, no doubt possessing the favor of God, and enjoying his smile, instead of enduring his frown. In 2 Peter, ii: 4, they are described as "the angels that sinned;" showing that it was transgression which led to their fall, and placed them in their present condition of alienation from God, and of opposition to him and his works. They are designated "the angels of the Devil," (Matthew, xxv: 41,) and "the angels of the Dragon." (Revelation, xii: 7.) Now as the term angel

means primarly "a messenger," it follows that these designations point out their position as subordinate to the Devil, and shows their work, which is to aid him in seeking to carry out his diabolical schemes and plans of opposition to the will of Jehovah. In Matthew, xii: 26, the term Satan is applied to them. "If Satan cast out Satan, he is divided against himself, how shall then his kingdom stand?" This still further confirms the idea just suggested, and intimates that they are so much under his control, that what they do is said to be done by him; and hence, if he were to cast them out of the individuals whom they possessed, he would by this be casting himself out, that is, destroying his own power.

They are a regularly organized body. This seems to be taught in Ephesians, vi: 12, where it is said: "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against wicked spirits (marginal reading) in high places." This passage intimates a high degree of organization among these evil spirits. Not only are they under the direction of their prince, the Devil, but there are numerous orders and degrees of them, there are probably chiefs among them who have charge of different departments, and who have their subordinates of different grades, through whom they seek to carry out their plans.

III. Having proceeded thus far in our inquiry into the names and character of "the Devil and his angels," we are prepared to examine into their origin, present condition, employment and destiny. Their origin is closely connected with a subject which has embarassed the minds of men for many ages, namely, the origin of evil, a subject which we must still be content to leave unsolved. Suffice it to say, that we cannot believe with some that evil, like God, is eternal; nor with others, that sin was created by God. Of "the Devil and his angels" we learn, that like everything else in existence, they are originally the workmanship `of God, that like everything else, they came pure from the hands of their Creator; but Satan "abode not in the truth," (John, viii: 44,) proving that he was once in it; the angels