THE DOCTRINE OF DEVILS. INTRODUCTION. Or both the compass and the varieties of animate and intelligent Nature, our knowledge is extremely meagre. How can it be otherwise! Here opens a field too vast for the comprehension of human intellect. In relation to it, however, nothing is ascertainable, by direct observation or inquiry, beyond very circumscribed limits. But one, and that, in all likelihood, a comparatively insignificant, department comes within the range of our notice. To the races that people the globe on which we dwell, our cognizance is confined. Concerning the universe of living creatures, external to this small province, with but a single exception, for the partial glimpses of which we are indebted solely to the disclosures of Revelation, we can only conjecture. This is a point, on which the toils of genius can throw no light: in regard to it, the untaught and the learned are equally ignorant. Of the magnitude of creation, modern Science has wonderfully enlarged our views. What appear, to the naked eye, brilliant points, it teaches to be enormous spheres, each, most probably, accompanied, like our own Sun, with a planetary train. Space, so far as its depths have been explored, is shown to be teeming, in every direction, with blazing orbs of similar hugeness; presumed to be the centres, respectively, of systems of corresponding dimensions. That all of them are destined to be the receptacles of life, can hardly be doubted. But, by what kinds of beings they are severally tenanted; what are the distinctive properties, the peculiar appearances, the physical forms or mental constitutions, of their multitudinous populations: these are queries, which admit of no satisfactory answer. Worlds innumerable Philosophy sees rolling afar: nor is it disputed, that each of them, if not already, will be hereafter, stored with its appropriate assortment of breathing and thinking tribes. But, among those endless collections of vital being, the peculiarities of corporeal structure, and the measures of instinct or of reason, possessed in proportional diversity: in other words, the places, relatively to one another and to Man, in the order of rank, which the Creator has assigned to the occupants of the separate dwellings: these are secrets to the wisest of mortals. Justly may they be pronounced mysteries, insoluble by the most penetrating sagacity -inexplicable by any attainments in the progress of discovery. Yet, are we not entitled to affirm, that those globes, in whatever degree replenished, are the resi dences, not of pure spirits, but, like our Earth, of sentient, perhaps also of rational, existences; or of creatures, composed, as we are, of body and soul? Such seems to be the conclusion, to which, guided by analogy, we are fairly conducted. It wants, indeed, the certainty of demonstration, the corroboration of palpable proof, or the attestation of a voice from the excellent glory.' It is supported, however, by an array of presumptive evidence, at once the best in kind, and the largest in amount, which the mind can conceive. Of its soundness, not the faintest doubt disturbs our convictions. We believe it as firmly as we can be said to believe aught, which, if not matter of positive knowledge, wears every appearance | of the highest probability. Admitting, then, the hypothesis of such countless assemblages of intelligence, united to frames as variously constructed, we are tempted to inquire, What is the relative position, or status, of Man? The question cannot be answered. There are no data on which to form an opinion, or even hazard a vague guess. We have not been told, nor are there any means of ascertaining, our exact place: whether near to the top or the bottom, or at which of the many intermediate steps, in the lengthened line. Here, therefore, the pryings of curiosity must be repressed: they are alike vain and impertinent. Perhaps, we should not greatly err, did we suppose a scale of indefinite extent, along which, in perfect regularity, according to the order of dignity, all are ranged. At a respectable gradation in the scale, may stand the human race; while, on the one side, runs far lower a descending series, and, on the other, rises, to a much superior elevation, an ascending series. The supposition, we are aware, conflicts with the vulgar belief, that Man is the solitary specimen, among the productions of creative Omnipotence, of a compound nature: all other creatures endued with life, being either purely intellectual, or wholly animal. But, what foundation, we ask, is there for this belief? In all such cases, the Record is our ultimate appeal, and the decisive authority. Does it, then, either by express statement or by implication, favour such an idea? Without fear of contradiction, we answer, No. Like many notions, once prevalent, but exploded by careful examination, or by collateral discovery, it is destitute of support. It rests on nothing better than the mere absence of visible proof, or explicit information; while the investigations of natural science, though not conclusively rebutting, rather, so far as they have an indirect bearing on the subject, discountenance it. To the doctrine of a plurality of worlds, then, we give our unhesitating assent. Nor have we a doubt, that God made them, like our own, 'to be inhabited.' All of them, we believe, if not already, will in due time be, furnished with their respective populations; while in each may, not improbably, stand in lordly pre-eminence, at the head of its family groups, an order of organized beings, gifted with reason, and heirs of eternity. No man,' indeed, resident in this distant abode, hath seen, or can see' them: their remoteness rendering the vision of the nearest, even with the best telescopic aid, impossible. But that, at present, they are not, or cannot be, the objects of sight, hinders not our faith in their existence. In thus stating our own creed, we are much mistaken if we do not express, in substance at least, that of all whom the lights of Science have illumined of all who have turned their attention to a subject, which, from the amazing expansion of view Astronomy affords, can hardly fail to have engaged more or less of their musings. Thus far there may be, among the more reflecting, a general concurrence of opinion. But, the report has reached us of another description of beings, of simpler constitution, and superior grade. Of their existence, no acquaintance, how intimate or extensive soever, with the visible Universe, could have informed us. Undiscernible, from the spirituality of their nature, by the corporeal eye, which is formed to perceive only material objects, they may encompass us in numbers, or act with potency upon our own spirits, without our being cognizant of their presence, or conscious of their influence. But for authentic intelligence of it, therefore, we should have had no conception of the entity of these unembodied ones. Whether such creatures are, or are not, is a question, which the most curious and speculating might never have thought of; or which, as involving a difficulty of hopeless solution, they might have deemed it useless to entertain. In favour of the affirmative, not as a fact, but a bare probability, what can be adduced? The research of the inquisitive fails to discover a vestige of evidence. How, in that case, could any have been inclined to countenance it? The indication, without any rational ground of preference, of a leaning on its behalf, might have been held symptomatic of mental aberration or dreaming. Here, then, notwithstanding the attestation of the True Witness, harmony of sentiment or belief does not obtain. The beings alluded to are represented as composing two great classes, those who kept, and those who left, their first estate. To both, the appellation, 'Angels,' is given, though more commonly to the former. It is a term of office, and imports rather their functions than their qualities. It intimates, that they are the servants of the Eternal King, ready to do His pleasure, and whom He commissions, on errands of importance, to different_provinces of His mighty empire. From various designations and expressions, we learn, that they are exceedingly numerous, of high intellectual capacity, and perfectly holy; while it would also appear, that among them subsist gradations of rank in nature, or authority, or both. The other class, or Evil Angels, are usually denominated Devils: and one, who is distinguished by ability and energy, receives the name of Satan,' or Adversary, by way of eminence. Consummately wicked, they are enemies to their Maker; whom they both hate and dread, whose righteous authority they resist, and whose benevolent designs they would thwart. Rebels against the administration of the Sovereign Lord, they are also leagued in opposition to the virtuous orders of creation; the knowledge of whose happiness moves their envy, and aggravates their misery, and whom, if it were possible, they would seduce from their loyalty, and subject to the penalties of disobedience. But, they are especially to be feared by MAN: their inferior in faculty and resource, as well as in experience. Antagonists, so 'excelling in strength,' so ingenious in device, and so practised in deception, are truly formidable; while their deadly spite, ever seeking expression, and ever ready to avail itself of opportunities, renders them the more dangerous. Indeed, as regards the strategy of these elder apostates, and the license which a mysterious Providence concedes to them, the human family would seem to be peculiarly situated. Of the spiritual kingdom, but a few vague and dubious notices have been granted us. Apocalypses so partial, gleams so obscure, afford no definite knowledge, only a very faint and indistinct idea, of the hostile schemes and movements of the rebellious against the provinces or ranks of the upright. But, from what is written, perhaps, we may infer though the inference, it is admitted, partakes more of the conjectural than the certain-that the condition of mankind is, in respect of Demoniacal influence, including both the manner and the degree of its exertion, altogether singular. By its skilful ap pliance they were, through the guilt of their federal head, involved in the consequences of transgression. Pitying their wretchedness, and determining their salvation, the Divine Mercy provided for them a restorative economy, by virtue of which their lost hopes might be revived, and their forfeited inheritance regained. That economy the sons of perdition hate, as calculated to defeat their malevolent intentions, and abolish their unrighteous dominion, by securing deliverance to the hapless victims of their tyranny. Their earnest desire, and unceasing aim, therefore, is to obstruct its operations. If they cannot wholly neutralize its efficacy, they do their utmost to mar its benign tendency, and frustrate its salutary results: those whom they cannot retain in perpetual vassalage, they strive, in every practicable way, to distress and injure. They cannot, without alarm and resistance, see their empire invaded, the prey wrested from their possession, and the souls, that they had thought to hold in bonds of iniquity,' disenthralled, and turned to holy obedience. May not the singularity of our case, then, account for our being peculiarly the objects of Satanic attack? Of all the rational orders, however numerous, no others may so be tempted, assaulted in a similar mode, or to a similar extent,-because no other may be in exactly the same circumstances. None may, like us, be fallen, but not cast off. We alone may be the subjects of a remedial system, that provides equally for pardon and purity; embracing a propitiation to atone, and grace to sanctify; exhibiting the means, and tendering the offer, of salvation, with unconditional freeness and unrestricted universality, to the children of guilt and corruption. Why have such scope and liberty been granted to these 'Spiritual Wickednesses?' Why does a Being, whose power could at once annihilate their opposition, permit such a varied and continued display of it? Why, for thousands of years, and over the whole earth, have they been allowed to exercise so terrible a domination; to carry on, alternately by the arts of subtlety and violence, their designs of malice; to establish their strongholds, and consolidate their kingdom, without effectual hindrance, or with hardly any apparent interference; to spread the reign of darkness, prolong the prevalence of superstition, and multiply follies and crimes, till they have gained nearly absolute ascendency over mortals, and the world of mind, thoroughly blinded and depraved, has been all but subjected to their arbitrary control? These are inquiries, which we are not competent fully to answer. Father, for so it hath seemed meet in Thy sight.' Some reasons are patent, and these, it is presumed, sufficient to vindicate the ways of God; to evince the wisdom, the rectitude, the propriety, of His procedure as Moral Governor. To us they are satisfactory, and more we do not desire: content to wait for that complete elucidation of the plans, and principles, and operations of Providence, and, espe Even so, cially, of the Economy of Redemption, which the light of heaven may be expected to afford. Besides, touching the Agency of Demons, may not many of the superior orders of Intelligence, even now, be better informed than we in regard to the reasons, as well as the modes, the instrumentalities, and the potency? With reasons, of which we are left in ignorance, because the knowledge of them, having no direct bearing on our improvement, is not necessary to us at present, they may be acquainted. They may thus be receiving lessons deeply interesting, and of the kind reserved for ourselves hereafter, but of which we can have little conception, till arrived at the state of perfection. They may be furnished both with topics of instruction, and sources of enjoyment, to which, otherwise, no access could have been had: be obtaining views, alike pleasing and profitable, of the Divine character and administration: be beholding, with reverent delight, evil made the minister of good, and its mightiest influences so counteracted and overruled, as. to contribute to 'the praise of the glory of grace.' Is it so, that our Earth is the theatre of events so grand in their nature, and so momentous in their issues: the scene of the antagonism of opposing principles, of the conflict of the Powers of light with the Powers of darkness, of the displays of Wisdom in outwitting the inventions of craft, and the triumphs of Love over the efforts of malignity? May it not thus acquire an importance beyond what intrinsically belongs to it, and attract the wondering attention of distant worlds, to whose inhabitants may be conveyed, by angelic heralds, or by other modes of communication, tidings of what is transpiring in this small but interesting spot? May they not thus be supplied with a new theme of contemplation, and new matter of song; and, with increased ardour, pour forth the doxology: Great and marvellous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints!' · By some, we are aware, the doctrine of Devils' is discredited. They scout the idea, so prevalent among professed believers in Christianity, of the Agency of Evil Spirits: nay, that such beings exist, if not disputed or denied, is a matter about which they are extremely sceptical. Others, who admit the reality of the Agency mentioned, object to our assertion of its might and fearfulness. We are thoroughly persuaded, however, that the views which we hold are supported by the highest testimony. Those who examine the subject in the light of Scripture, and whose judg ments are guided by its decisions, will, it is presumed, allow the substantial accuracy of the statements to be advanced. On a question of this nature, mere human authority is of no weight: the opinions and speculations of sages, who bow not to the declarations of the Record, are worthless: in so far as they contradict what it teaches, or disagree with the evident import of its language, or the general bearing of its contents, they are erroneous. Here, as on all points of faith and practice, our desire is, to consult the Oracle, and to receive, with implicit credence, its responses, as the utterances of Infallible Truth. ON RELIGIOUS NOVELS. Y. THE youthful imagination is ever in quest of pleasure. Knowing this, certain authors dress the sublime truths of Scripture in the ornaments of fiction. The mind, thus accustomed to view things through a false medium, acquires a vitiated taste, and becomes disqualified, probably for ever, for receiving pleasure from sober truth, however intrinsically important. Novels are read with avidity, because in their fictitious narratives, characters remote from common life, and incidents that attract attention, because they are new or wonderful, are introduced. The distinction between these and the Scripture Novel is so slight, that the characteristics of the one may be assigned to the other. The Sacred Volume appeals to the understanding, and aims at reformation by assailing vice, and purifying the corruption of the heart. Its diction is simple, yet sublime, The incidents recorded, though certainly wonderful, are true. The personages introduced are those of ordinary life, and they act as other men would act in similar circumstances; no pompous declamation is used to elevate their characters into unattainable purity, nor art employed to degrade them into objects of detestation. We see men simply as they lived, and God's dispensations towards them. These Religious Novels stamp no lasting impression for good: they only please, as fiction always does, when truth is not the object sought. But the pure Word of God possesses a never-dying vitality. It both influences the conduct, and regenerates the heart.-Bainbrigge. THE HARVEST MOON. THE harvest moon, with her silv'ry hue, Comes forth to her sovereign reign, And sheds her rays on the pearly dew, That hangs on golden grain; Till the dew-drops, with their sparkling sheen, Like gems in a queenly crown, Reveal a sight that is only seen When the harvest moon pours down She rides along in her stately pride, Fierce scorching blaze, Like the orb that brightly shines at noon, Is a soul-entrancing sight. Is The fairest moon of the whole round year, Or when merry songs peal through the air, In a mirth unmarr'd by gloom, Like the orb that brightly shines at noon, Is a soul-entrancing sight. Goosequill. 'STITCHEL BRAE,' and other Places where the Ordinance of the Lord's Supper was dispensed in the Olden Time. UPWARDS of forty years ago, when a young boy, I recollect very distinctly of great gatherings upon 'sacramental_occasions.' In those days, the summer Sacraments were generally held in the open air, and commonly on a piece of ground well adapted for the solemn occasion, A level space of ground was selected for the Tent and Communion table facing a brae, or rising ground, where the bulk of the congregation sat in something like a natural gallery, listening to the words of 'eternal life,' At that time, I lived on a farm nearly equi-distant from three or four of those places, where there were great gatherings of people on summer Communion occasions; and being a pretty good walker, I usually accompanied some of the farm servants, who were Dissenters, to the places where they observed the Lord's Supper. In those days, Dissenters thought nothing of walking, on a Sunday morning, eight or ten miles to a Communion; and I have known some travel even double that distance, and return home the same evening. Here, I may refer to the causes of these journeys, and of the multitudes thronging to Sacramental scenes. There were then fewer preachers in the Secession Church, to supply vacancies; hence the minister, who had to assist at a neighbouring Communion, was often obliged to leave his own pulpit vacant. A great number of ministers was required for the laborious Communion services of those days; consequently, many congregations of the same neighbourhood were vacant on the same Sabbath. Full opportunity was given to communicants from other congregations, belonging to the same body, to observe the Lord's Supper; and these combined causes induced multitudes to flock to Sacramental scenes, more especially when they understood that celebrated preachers were to officiate. The places I was in the habit of attending on such occasions, were Coldstream, Norham, Horndean, and Dunse. But my father went not only to these, but also to Ayton, Berwick, Kelso, and particularly to Stitchel. This last was quite a famous place, both on account of the reputation of Mr Coventry, the minister of the congregation there, and the celebrity attached to the 'Brae,' where the Communion was dispensed; and on which, on such occasions, multitudes of people from all the surrounding districts and counties never failed to gather. I had a strong desire to visit this place on a Communion day; but my youth, and the length of the way, prevented me, for some time, from enjoying my wish. With my father, however, or some of the people from the neighbourhood, I often visited the other places to which I have referred. At Coldstream, the meeting was held upon a piece of ground, at the south-east side of the town, at the confluence of the rivers Leet and Tweed; and it was a place well fitted for the purpose, being in the centre of scenery as rich and beautiful as can be anywhere seen. At Norham, the scene was very retired; was on the south side of that village, at the bottom of a brae, and within sight of the ancient castle. I well remember attending a Communion there, along with my father, and William Wilson, an old man from Swinton. We crossed the Tweed in a boat; and as it was the first time I had done so, as the scene was very beautiful, and the oppressive heat of the day was softly attempered by the breeze on the river, I much enjoyed the sail across, and also the Communion services, although these were somewhat impaired by the weakness of the voice of the very old and venerable minister who presided. At Horndean, the Tent preaching was held a little east from that village, on the banks of the small burn which runs through Horndean, and discharges itself into the Tweed, about half a mile below the village. At Dunse, in connection with the Burghers, there was at that time a pretty large green kept for the open-air dispen sation of the Communion. It lay east from the site of the old Meeting-House, and now forms a part of the site of the present building, and of the manse garden. It commanded a lovely prospect of the vale of the Merse, and of the distant Cheviot Hills; and, being enclosed with a good fence, it was well adapted for the purpose for which it was used. Notwithstanding, however, the retiredness, and beauty, and general suitableness of all these places to the interesting and sacred object for which they were employed, there was this drawback, at all the places, that the well-disposed part of the hearers were often disturbed in their devotions by numbers of idle persons who collected around the outskirts, and whose conduct was generally sadly discordant with the solemnity of the day, and the place, and the holy ordinance. Ac We, at length, left the 'How of the Merse,' and came to a farm farther to the west, and greatly nearer to Stitchel, where I once, and only once, had an opportunity of attending upon a 'Sacramental occasion.' On that occasion our own minister, the Rev. Andrew Davidson, of Dunse, was engaged assisting either at Stockbridge or Ayton; and, then, there happened to be a double attraction at Stitchel, for there was not only the opportunity of seeing the farfamed Stitchel Brae, but also of seeing and hearing the celebrated Professor Lawson, of Selkirk, of whom I had often heard my father, and the ministers who were in the habit of visiting at our house, speak as a very extraordinary man. cordingly, pretty early on the morning of the Lord's day, a company of us, composed of my father, on horseback, myself, and three or four of the servants, on foot, set out for Stitchel Brae. I recollect of wondering in my mind what kind of appearance the place would have; and, of course, when we came within sight of the village, I had all my eyes about me. The first view we got of it was from a farm of the name of Queenscairn, a little to the north of Stitchel, where we took a near cut by a footpath, and speedily reached the east end of the village. Here, we crossed a large green, which is now enclosed, and saw the Meeting-House, which fell far short of my expectations. My youthful imagination fancied, that so celebrated a place would possess a remarkable structure-I forgot that the ordinary congregation was very |