and contract the loose habits and principles of their older workshopcompanions; and while they be come expert in their trade, also become adepts in all kinds of knavery and villany. The influence of bad example upon young minds is too well known to need any reinarks of mine; and it is equally well known, that where large numbers are collected in one shop, an atmosphere of deadly moral contagion is created, from the vast preponderance of evil practices over the good.

Males and females, of which the number seems about equal, work in the same shops, glowing at the same benches, and perspiring at the same forges. I have seen groups of the sexes assembled round a forge, making nails. Females file gun barrels, and manufacture screws; and indeed almost all kinds of hardwares are the joint productions of male and female hands. What a figure, think you, must a young girl make with her sleeves rolled up above her elbows, labouring with a file that will weigh two pounds! The evil tendency of such employments, and the indecent familiarity which arises from the promiscuous assemblage and employment of the sexes in the same rooms, without any check upon their conduct, are evident to the slightest observation; and the effects are as certain as the fixed laws of nature. The women become men in the female costume, and lose all that delicacy of feeling and softness of manners which belong to the sex, and which our countrywomen, even in the humbler stations of life, and which the other classes of British females so eminently possess. But what is infinitely worse, they lose all virtue and shame.

Standing in some of the populous streets here at 1 o'clock, I have noticed the motley groups which issue from the courts and alleys at that time to get their dinners. One

glance tells me how extreme is their degradation. Women push along through the streets with bosoms half bare, and hands and faces besmeared with grease, iron filings, or japan. Some favourite beau equally squalid and coarse, meets a lass perhaps, and a disgustingly rude salutation takes place. Occasionally a couple of girls will square off in a boxing attitude, and shew-fight in the true style of the game I have witnessed blows given and received in this way which would not be very pleasant to any one to bear. I have seen some right down battles fought by these female combatants, in which bonnets, caps, and gowns flew inte strings like canvas before a tempest. Educated, as I have been, in the strict school of Connecticut, and accustomed to look upon females as beings of refinement and virtue, to whom the highest deference and respect were due, you may well suppose that I at first looked upon these screw-making specimens of the sex, with ineffable disgust. Custom has now rendered the spectacle familiar. As the natural effect of this state of things you will not need be told, that the populous manufacturing towns are thronged with a class of females which I cannot name. One half at least of adult females that work in shops, I have no doubt are creatures of this revolting character.

Few of the workmen can ever become master manufacturers.They are taught but one branch of an art; and through their ignorance and stupidity, are never able to obtain a sufficient insight into the other branches to be competent to take charge of an establishment. A man who makes a lock, cannot make a key; and the man who fabricates the knots to a lock is igno rant of the other branches; and thus it is with most other articles. On this account they are fit only to be journeymen, and are obliged to live on wages. Indeed the nature

of the employment is such that there must of necessity be many servants to one master. The work people have no idea of a competency, or of laying up any thing against a time of need. If their wages are increased they perform less labour, and their surplus time is spent at ale houses, or in barbarous amusements. They toil on year after year, perhaps under a hard master, earn a scanty subsistence, and at

last die and leave a family to inherit their poverty and ignorance, and to tread in the same steps. It does not follow, of course, that if the labourers in the work shops here are poor and illiterate, unpolished in their manners, and corrupt in their morals, they will be so in America. But is it not possible and even highly probable? Do not the same causes produce the same effects?

Short Practical Essays on the Sabbath; by a CLERGYMAN OF NEWENGLAND. Norwich: Thomas Robinson. 1826. 18mo. pp. 108. Charges, and Extracts of Charges, on Moral and Religious Subjects; delivered at sundry times, by the Honourable JACOB RUSH, President of the Third District of the Court of Common Pleas and Quarter Sessions for the State of Pennsylvania: with a Recommendation by the Reverend Clergy of the Presbyterian Church in the city of Philadelphia. To which is annexed, the Act of the Legislature of the State of Pennsylvania respecting Vice and Immoral. ity. Lenox, Mass.: J. G. Stanley. 1815. 18mo. pp. 216.

IT has not been, we need not say, from any indifference to the Sabbath, that we have not more frequently called the attention of our readers to that hallowed institution. Nor have we by any means been indifferent spectators of the manner in which it has been treated by multitudes in our land; and while our minds have been directed more immediately to other subjects, we trust our pages have been so filled as to exert a salutary influence on the observance of that holy day.

But we now feel it to be quite time that we should bear additional and decided testimony against the increasing violations of the Sabbath in our country; and that we should set ourselves seriously to inquire whether something cannot be done to stay the desolating progress of this growing evil. Such an occasion as we have some time desired for bringing this subject before our readers is presented by the publications-particularly the former-whose titles stand at the head of this article. And we are happy in being able to call into our aid, the labours of so distinguished a civilian as the author of the "Charges," as well as of "a Clergy. man of New-England." We hope our readers will excuse us, should we make somewhat liberal demands upon their time and patience. Our only apology is, the extent and importance of the subject, and the deep hold it has upon our feelings.

The little volume of "Essays" is a very seasonable publication. Notwithstanding the spirit of active benevolence which prevails in our country, there has rarely been a time, when the Sabbath was so extensively, and openly, and wantonly profaned as at present. This fact calls for appropriate publications, and corresponding efforts in other

respects, on the part of its friends. "The substance" of most of the Essays was published a few years since in the Panoplist. They are the same, if we mistake not, to which a prize was at that time awarded, by the persons appointed to decide upon the merits of the several pieces which were published. They are abridged, as we are told by the Editor, and as we perceive by a comparison with the original publication. They are now put into a convenient form for common use and general distribution.

The Essays are divided into six chapters, and treat of the following subjects: "The Universality and Perpetuity of the Sabbath-The change of the Sabbath from the seventh to the first day of the week -The sanctification of the Sabbath-The Sabbath has been observed as a day of sacred rest by the people of God in all ages-The Blessings of the Sabbath-God regards every profanation of the Sabbath with peculiar displeas

ure."

The arguments of our author on the universality and perpetuity of the Sabbath, we think must satisfy every man, whose mind is open to conviction. The evidence of its change from the seventh to the first day of the week,---so far as that is furnished by the New Testament,---is forcibly exhibited in a summary argument. The author has not, however, in connexion with the scripture evidence, availed himself of the argument from the practice of the church, immediately after the apostolic age. He has noticed it generally, perhaps sufficiently for such a work, in the sixth chapter; and apparently, for another purpose. The The argument from the practice of the church,---which we think would have come in with propriety in connexion with the second chapTer,---seems to us decisive. Had

the apostles observed the seventh day of the week as the Christian Sabbath, it seems impossible that a change from that to the first day, should have been universally produced at any subsequent period. And especially, in case of such a subsequent change, it is altogether incredible that no hint relative to the change itself, or the difficulties attending it, should be upon record. But on this argument we cannot dwell.

Our author has treated the sanctification of the Sabbath, with perspicuity and force of argument, and with great plainness of speech. It is here we think he has particulaly excelled; and not the least in exposing the vain excuses which multitudes make for profaning that holy day. He enters upon his subject by illustrating what is to be understood by the Sabbath's being denominated and kept holy. The result is, that the Sabbath is called holy on account of its being" consecrated to the service of God, or set apart exclusively for religious purposes." "It is because God himself has sanctified it, or set it apart, for a day of holy rest and religious worship. As, therefore, it would have been a profanation of the vessels of the temple to have put them to any common use, so it is a profanation of the Sabbath, to spend any part of it, in those worldly employments and recreations, which are lawful on other days." Here is the grand, fundamental distinction between the Sabbath and the days of the week; and between those things which are lawful and proper on the Sabbath, and those which are not so. This distinction which is founded on the word of God, and which is the only proper one, we should all do well ever to bear in mind; for it will aid in deciding what is and what is not, suited to the design of that holy institution.

After commenting on the fourth

commandment, the author applies his remarks in the following man

ner:

In this view, the law of the Sabbath imposes certain duties, both on magis trates and heads of families. First, on magistrates. The stranger must be coerced, if nothing short of this will induce him to keep the Sabbath. The law says, that he shall not do any work, and thus makes the legislative and executive powers answerable to God for his obedience. We are not ignorant, that faithful public officers are often censured, for presuming to interrupt men, who, it is said, are going peaceably about their own business. But this censure, let it be remembered, falls upon the Divine Lawgiver himself. He says that the stranger, as well as the citizen, shall not do any work, the stranger, therefore, not only my but must be required to rest. Secondly; as heads of families, we are in no small degree made answerable, for the conduct of all who may spend the sabbath within our gates. The same authority, which enjoins upon us the oversight and controul of our children and domestics, makes us for the time being, keepers of all other persons, who may choose to abide under our roofs. No relaxation, in favour of the friend, the boarder, or the passing stranger, is admissible. Should any be so lost to decorum, as well as the fear of God, as to insist on doing their own work, and finding their own pleasures on the Sabbath, they must be dismissed. Not even the nearest relation may be permitted to remain with us, and violate the sacred rest. We must obey God, however much it may displease men. We must vindicate the honours of our Master, at least in our own houses. If we love father, or mother, more than Christ, we cannot be his disciples. pp. 51,52.

We might make many valuable

extracts, but our limits will not permit. We give the following exposure of an attempt to evade the law of the Sabbath, because it is short.

Some people who travel on the Lord's day, have a very ingenious method of quieting their consiences,

by attending public worship on the road. They rise early; ride as far as they can before the morning service; call in to hear a sermon while their horses are baiting; go on again place of worship, perhaps, in the afin the intermission; stop into another ternoon; then prosecute their journey till evening, and bless themselves that they have kept the Sabbath so well, and so profitably. p. 85.

The two last chapters are a valuable addition to the essays, as formerly published. The blessings of the Sabbath are presented in a summary but happy manner, fitted to impress our minds with a deep Christian Sabbath. sense of the inestimable gift of the We could wish those sentiments of the author were engraven on the hearts of all men. The displeasure of God against every profanation of his holy day, our author has represented in a truly impressive manner, diffusing through the mind of the reader a and leaving upon it the impression deep feeling of solemnity and awe; that the Sabbath is indeed a holy day, not to be profaned with ultimate impunity.

We have a considerable number of treatises on the Sabbath,---some gy, and some in separate volumes, as parts of a long system of theolo---which are good in their place. We have also several valuable tracts, upon different parts of the subject. But we do not know of any work, taking a summary view of the general subject of the Sabbath, which is so well fitted, on the whole, for general distribution in the present state of things in our country, as the little volume before us; and we can cheerfully recommend it to the perusal of our readers.

One subject is introduced into these Essays, respecting which there is a difference of opinion. We mean, the propriety of a minister's going out of his own parish on the Sabbath to exchange the services of the sanctuary with one

of his brethren. The decision of this question we deem of vital importance to the subject in hand; and we agree with our author, that "it is more than time that the question were settled on the basis of scripture truth." If the view he has given of the subject is correct, it ought to be known, and felt, and acted upon, by every minister in the land; and if it is not, the contrary ought to be known and felt, and ministers ought no longer to be reproached for doing their duty. Obviously, this question has an important bearing upon the religious observance of the Sabbath; for, if ministers are habitually guilty of profaning that holy day, it will be in vain for them to remonstrate against the like sin in others; and their example will have a most pernicious influence in society. But this question can never be settled by presenting only one side of it and endeavouring to suppress the arguments upon the other. The age when opinions are to be palmed upon us by human authority, wetrust has gone by; at least, in this country. Besides, the number of respecta ble names on each side of this question, entitle each, if either, to a hearing; and if those on either side have taken up their opinions without due examination, we trust they will candidly reconsider the subject.

We design to present to our readers the most important arguments on both sides, so far as we are acquainted with them. On the one side, we shall present the argument of our author, so far as it goes; because we believe it has been regarded by those who agree with him, as a most able defence of that side of the question. And on the other side, we shall without ceremony avail ourselves of whatever we have seen or heard upon the subject. After remarking that it is more than time this question were settled, the author proceeds:

Is the practice of travelling on the Sabbath to accomplish a ministerial exchange consistent with the spirit of

the fourth cominand? Almost all will agree, that travelling five or ten miles violation of the divine law. Now upon ordinary business, would be a what is there in an ordinary ministe rial exchange which makes it an exempt case? Do the scriptures any where authorize ministers to travel further for the above purpose, than other persons are permitted to travel on the same holy day? Was there one Sabbath day's journey for the people and another for the priests, in ancient times? We believe there is no intimation of it. Will it be pleaded that the work of Christ's ministers is a sacred work; that they are bound to preach on the Sabbath; and that the interests of religion are promoted by occasional exchanges? All this is readily admitted; but surely it does not prove any thing to the purpose. It may be very proper to exchange labours; and, at the same time, very improper to ride on the Lord's day. It is as much the duty of people to hear, as it is that of ministers to preach; charge their duty, why may not the and if the latter may go abroad to disformer? Will it be said that people might attend worship in their own parish? Might not ministers do the same? We have no difficulty in admitting that it may often be the duty of missionaries to ride on the Sabbath. But why a man should be permitted to travel, merely because he is a

preacher, and it suits his convenience to exchange, we have never been able to discover. Why should not a minister, as well as men of other professions and employments, do every thing that can be done, before the Sabbath ar rives?

Christ's ministers are as a city set on a hill. Their example has surprising influence upon those, over whom they are placed in the Lord People, in general, are not accustomed to nice distinctions. They never have seen, and it may be presumed, nev er will see, why their minister should be permitted to travel ten miles, for the sake of making an exchange, wher they may not travel five, or even che They are sure that if it is right to mile, in the prosecution of a journey. him to consult his convenience in this