Its true rest--we can not too often repeat it--is not the rest of _inertia_, but that which comes from an intercommuning with a higher world of thought and a higher sphere of spiritual life. This it finds in those great truths Christianity has brought down to us, and by the weekly exhibition of which, more than any thing else, our modern world is distinguished from the ancient. The picture we have presented of the Sabbath-keeping laborer is no rare or fancy sketch. The socialist, indeed, ignores his existence. Such writers as Fourier, and Prudhom, and Louis Blanc, and Victor Hugo, and Martineau, know nothing about him. They see, and are determined to see, in the condition of the poor only a physical degradation, from which their own earthy and earthly-minded philosophy can alone relieve him. Nothing is more wholly inconceivable to a philanthropist of this class than what Chalmers styles "the charm of intercourse" with the lowly pious, or the moral sublime of that character--_the Christian poor man_. And yet it is neither rare nor strange. We make bold to affirm that it may be realized in almost every church in our city. In this thought, too, do we find the surest test of all true social reforms. A dislike of the Sabbath, and especially of its religious observance, is an indication of their character that can not be mistaken. It is the Ithuriel's spear to detect every species of spurious philanthropy. We would not impeach the benevolent sincerity of these warm advocates of socialism. We would commend their zeal to the imitation of our Christian churches. But still it is for us a sufficient objection to the phalanx and the social commune that _they know no Sabbath_. Periods of festivity and relaxation they acknowledge, but no fixed days of holy spiritual rest, of serious thought, of soul-expanding and soul-invigorating meditation on the great things of another life. Radical as they boast to be, they present no recognition of that most radical truth, the ground of all real reforms, and so full of encouragement to the real reformer, that physical depression can not possibly continue for any length of time where there has been a true spiritual elevation--or, in other words, that this world can only be lifted from its sunken, miry social degradation by keeping strong and firmly fastened every chain that binds it to the world above.