from that which we have been describing; who are not satisfied unless sounding a trumpet before them, and making their exertions seen and heard in the corners of the streets. These demonstrations have generally emanated from this Presbyterian angle of the world; but latterly, the Puritan fraternity of the south have taken up the song. Nothing, in fact, is easier. The lamentable profanation of the Lord's day, which, to our shame, does exist in every district of the land, forms but too plausible a theme; but our modern Sabbatarians direct their attacks against two points especially-the Post Office and the Railways. They get up meetings, make long speeches, interlarded with quotations of the denunciations pronounced against the Jews for profanation and neglect of their Sabbath; propose resolutions, advertise them far and wide, and then endeavour to intimidate directors into a prohibition of all Sunday travelling. Something of the same kind is pursued with regard to the Post Office, but that being in the hands of Government, the milder course of a memorial is adopted.

Now, although not often inclined to agree with the late Dr Arnold in theological opinions, we cannot but think that he takes a right view of the case, in supposing that the fourth commandment, being decidedly of a ceremonial tendency, was not intended to apply, in the letter, to all Christian ages. Our blessed Saviour says, 'The Sabbath was made for man, not man for the Sabbath,' which evidently means, that the institution was subordinate to the welfare of man; to his temporal, as well as spiritual welfare. We know, because it has been most reasonably calculated, that if the working portion of mankind, which is the majority, did not enjoy these periodical cessations from labour, their strength would soon sink under such unremitted toil. Looking at it in a spiritual light also, we regard the Lord's day as a season set aside for the special communication of the means of grace through the appointed channels; and believe, that in proportion as men avail themselves of these seasons, will be the blessing conferred upon them; and according to the hardness of heart wherewith they do despite to the Spirit of grace, will be the consequent punishment.

Let it not for a moment be supposed that we are undervaluing the sanctity of the Lord's day; we are only inclined to doubt that the letter of the Jewish commandment is so directly imperative on us, that, in infringing that letter, we commit a grievous sin. For instance, the members of the different congregations in this country are so scattered abroad, that it would be impossible for them to at

tend the services of the sanctuary without violating the letter of the commandment. But then, say the opponents, these are works of necessity and mercy, which supersede the letter of the law. If, then, the law may be superseded in one instance, where is the dispensing power to stop?

Assuredly, of two extremes we should prefer the most strict. Hypocrisy is less injurious than open profanity, says Dr Johnson, not thereby implying that the former quality is in the least preferable, but that it has a less mishievous effect on society in general. And without hesitation, we prefer the cold rigidity of Presbyterian Sabbatarianism; or, as themselves term it, the solemn stillness of the Calvinistic Sabbath,' with all its fanaticism, to the gay and frivolous amusements, to which the Lord's day is given up, after a show of public worship, by our continental neighbours.

But with regard to public travelling, our own opinion has always been, that the means of it cannot be entirely closed. Almost all the public conveyances, which for so many years existed throughout the country, have been absorbed by the new and mighty system, and we think it would be an act of tyranny to close this single remaining channel, which alone is available to the means possessed by the majority of the world.

We would limit the use of it, however, within a narrow compass, suitable to the possible requirements, not to the idle gratification of mankind. The necessities of modern society require these exceptions to what, otherwise, we admit, should be a general rule.

Connected also with the regulations which govern the travelling department, must the Post Office be; for if the Government should be induced to stop the transit of mails, there will, of course, be nothing to deliver. But supposing that the Sabbatarians should not succeed in stopping, for twenty-four hours, all communication throughout the country, we cannot see the sin or impropriety of letters being delivered, provided the arrangement be so made, as not to interfere with the duties of the sacred day. Great stress is laid upon the supposed necessity for keeping open reading-rooms, offices, and countinghouses, and thus detaining officials and others from their devotions, arising from such arrangement; but all this is purely a gratuitous and imaginary assumption. There is no necessity for professional or mercantile individuals to open their letters, although they may be lying within their despatch boxes; and with regard to newspapers, we know it is a general practice with Churchmen (we can answer for

ourselves) to throw them aside unopened until the following day. But a great portion of the correspondence in this country is between absent relatives, and we cannot think it other than a most harmless action to receive accounts of the welfare and health of those who are, perhaps, most dear to us, though placed far away from us by the various contingencies of life; and in very many circumstances the delay of a day is of serious importance.

We have always considered the system adopted in this city with regard to the Post Office on Sundays, as particularly absurd and injudicious. There is no circular delivery, but the Office is open, in the morning, from eight to nine o'clock, and again, in the evening, from six till seven, for those who choose to apply or send, when all the letter-carriers must be present, to deliver the dispatches according to their several districts. The vast numbers who crowd the Post Office upon these occasions (and there would be more, but for the great inconvenience) prove the fallacy of the assertion, that few people care about the reception of letters on Sundays; and when we consider the numbers brought from home for this purpose, and the time necessarily occupied by the officials in arranging their several departments, to say nothing of the chance of mistakes and frauds in such confusion, we think it would be much preferable to have an early, and even a late delivery (although the latter might easily be dispensed with), for, if there be any desecration at all, it is fully as great now; and the alternative would not cause the absence of one more individual from a place of worship.

In the commencement of these remarks we observed, that every demonstration in favour of improved sanctity, was, pro tanto, a. testimony to the increased importance attached to religion. wish, however, that more attention were paid to the spirit of godliness than to the form, by those who profess so much zeal. We cannot believe, that the command issued to the Israelites is literally binding upon us. We cannot gather a portion of the heaven-descended food on the sixth day, to enable us to keep the seventh with a total abstinence from all work; but we may hallow the first day of the week in its more spiritual sanctity, endeavouring at the same time to avoid all occasions of withdrawing from its holy requirements.

We cannot conclude these remarks without expressing our unqualified disgust at an announcement we observed not long since, of the formation of a society for the protection of the Sabbath,' or some such title. This is just a specimen of the restless nature of sectari

anism, which cannot be satisfied without some external display of professed sanctity, some newspaper demonstration. We observe the formation of societies or associations for all secular purposes-for the preservation of game, for the destruction of game-laws; for the protection of agricultural property, and the prosecution of offenders against the same; but we think that a knot of men constituting themselves a society for the 'protection' of the Lord's day, exhibit about as complete an instance of want of judgment, as they do of unthinking and irreverent presumption.

'I find,' says Bishop Sumner, speaking of the Christian religion in England, the laws acknowledging it, and taking cognizance of any very gross insults against its divine authority.' And so, both in England and Scotland, we find the Lord's day protected from insult by legislative enactments, which are quite sufficient without the aid of private confederacies.

We think it was the substance of an answer made to the small puritanical party in parliament, which, some years ago, incessantly urged the passing of new measures against Sabbath desecration,' that the laws for the observance of the Lord's day were still in force, and ought to be tried before new enactments were proposed; but that if this were contrary to the general feeling, it would be worse than useless to pass more stringent laws, when the milder statutes could not be enforced.

BRIEF ACCOUNT OF SCOTTISH SEES.

SEE OF ST ANDREWS.

ERECTED INTO AN ARCHI-EPISCOPATE, CIRCA 1474.

THE origin of this See is involved in obscurity and fable, though undoubtedly to be ascribed to an early period of Christianity; and of the first fifteen Bishops there are no less than seven different versions given by different writers. From the beginning of the 12th century, when we arrive at something like certainty, up to the Reformation, Bishop Keith reckons twenty-nine prelates, ending with John Hamilton, who was first Abbot of Paisley, then Bishop of Dunkeld, and in 1546, on the murder of Cardinal Bethune, became Pri

mate. He was a steady friend to Queen Mary, and strongly dissuaded her, after the battle of Langside, from trusting her person in England. After this he was declared a traitor by the Regent Moray, and falling into the hands of his enemies, on the capture of the Castle of Dumbarton, to which he had fled for refuge, was hanged in the town of Stirling, April 1, 1570. On his death the rents of the See were conferred by the Regent on the Earl of Morton, who, being desirous of enjoying them in a sort of legal manner, procured Mr John Douglas to be elected titular Bishop, and, accordingly, he was admitted by the General Assembly at Perth in 1572, but was never consecrated. To him succeeded Patrick Adamson, who was likewise only a titular Bishop, and died in 1591. The next was George Gladstanes, who is said to have been nominated Bishop of Caithness in 1600, and translated to St Andrews in 1606; but not consecrated until 1610,* and died in 1615.

We now come to the undoubted apostolical line again in John Spottiswood, who was consecrated Archbishop of Glasgow in 1610, and translated to St Andrews in 1615, and died in 1639. To him succeeded the unfortunate James Sharp, on whose murder, in 1679, Alexander Burnet, Archbishop of Glasgow, was appointed; and on his death, in 1684, Arthur Ross, also Archbishop of Glasgow, succeeded; he was, of course, deprived at the Revolution, and died in 1704. The Archi-episcopal dignity then expired; and the title itself remained in abeyance until a few years ago, when Patrick Torry, Bishop of Dunkeld, within whose jurisdiction the whole Archi-episcopal See is comprised, again resumed the ancient style of Bishop of St Andrews, which he still continues so worthily to hold. Arms of the See: Azure a saltier, argent.

SEE OF GLASGOW.

ERECTED INTO AN ARCHI-EPISCOPATE, ANTE 1500.

It is supposed by some that this See was founded by St Kentigern, alias Mungo, about the year 560; but the first authentic particulars to be found are of the early part of the 12th century. From 1115 until the Reformation, twenty-nine Bishops are reckoned, ending with James Bethune or Beaton, who was elected in 1551, and

* Bishop Keith says he was consecrated in 1610-but by whom? After 1603, there were no Bishops in Scotland till Archbishop Spottiswood and his brethren, consecrated Oct. 21, 1610.