religion. They bound them as criminals are when they are put to the rack, and in that posture, putting a funnel into their mouths, they poured wine down their throats till its fumes had deprived them of their reason, and they had in that condition made them consent to become Catholics. Some they stripped stark naked, and after they had offered them a thousand indignities, they stuck them with pins from head to foot; they cut them with penknives, tore them by the noses with red hot pincers, and dragged them about the rooms till they promised to become Roman Catholics, or that the doleful cries of these poor tormented creatures, calling upon God for mercy, constrained them to let them go. They beat them with staves, and dragged them all bruised to the Popish churches, where their enforced presence is reputed for an abjuration. They kept them waking seven or eight days together, relieving one another by turns, that they might not get a wink of sleep or rest. In case they began to nod, they throw buckets of water in their faces, or holding kettles over their heads, they beat on them with such a continual noise, that those poor wretches lost their senses. If they found any sick, who kept their beds, men or women, be it of fevers or other diseases, they were so cruel as to beat up an alarm with twelve drums about their beds for a whole week together, without intermission, till they had promised to change. In some places they tied fathers and husbands to the bedposts, and ravished their wives and daughters before their eyes. And in another place rapes were publicly and generally permitted for many hours together. From others they pluck off the nails of their hands and toes, which must needs cause an intolerable pain. They burnt the feet of others. They blew up men and women with bellows till they were ready to burst in pieces. If these horrid usages could not prevail upon them to violate their consciences and abandon their religion, they did then imprison them in close and noisome dungeons, in which they exercised all kind of inhumanities upon them. They demolish their houses, desolate their hereditary lands, cut down their woods, seize upon their wives and children, and mew them up in monasteries. When the soldiers had devoured all the goods of a house, then the farmers and tenants of these poor persecuted wretches must supply them with new fuels for their lusts, and bring in more subsistence to them; and that they might be reimbursed, they did, by authority of justice, sell unto them the fee-simple estate of their landlords, and put them into possession of it. If any, to secure their consciences, and to escape the tyranny of these enraged cannibals, endeavoured to flee away, they were pursued and hunted in the fields and woods, and shot at as so many wild beasts. The provosts and their archers course it up and down the highways after these poor fugitives; and magistrates in all places have strict orders to stop and detain them without exception; and being taken, they are brought back, like prisoners of war, unto those places from whence they fled." Many, when they read of these barbarities, whether in France or Britain, are ready to conclude they were inflicted on a few poor, perverse, ignorant fanatics. This would be no apology for the cruelty, even were it well-founded. But it is not so. In Scotland many of the sufferers belonged to the first families in the country, and many more were well educated, superior men; and so in France, noblemen and gentlemen of the first consideration, scholars, military officers, aged ladies of high families, were among the victims. Indeed, no respect was shown to station or sex. Directly and indirectly there was a great loss of human life. Multitudes of the old and young must have died from the effects of the persecution to which they were subjected. But persecution to the shedding of blood does not seem to have been the policy of the Church of Rome on that occasion. This had been tried in the bloody massacre of St Bartholomew, a century before, and its success had not been such as to encourage a repetition. The general plan seems to have been to wear out the saints of God with something short of actual bloodshed, and certainly this scheme, as the event proved, is less likely to provoke a reaction. Still, there was enough of the most brutal cruelty, reaching even unto death, to proclaim the old and established character of the Church of Rome. M. Homel, a venerable minister of sixty-five years of age, of unblameable life, for simply exhorting his brethren to preach the Gospel on the ruins of their churches. while they continued their allegiance to their earthly sovereign in all civil matters, was broken on the wheel. Fifty or sixty Protestants, for taking up arms in selfdefence, and breaking through a force of six thousand dragoons, were burnt alive. One would rather have thought that their valour should have drawn forth general admiration. Two cases of savage cruelty I subjoin : Monsieur Bayley, minister of Carla, in the county of Foix, and who was, in June 1685, seized upon by the provost of Montauban, and thrown into a dungeon in the Castle of Trumpet at Bordeaux, not one of his friends or relations being ever permitted to visit him, or to know the cause of his imprisonment, died the 12th of November following, but with that constancy as became a martyr of Jesus Christ, praising and blessing God for his sufferings. These sufferings of his had been very great and exceeding grievous. He lay a long while together sick, without any relief or assistance; yea, they were so barbarously cruel to him, as to deny him a cup of cold water to quench his burning thirst, his merciless guards treating him in his very malady with all manner of barbarities, that by those torments he might be enforced to apostatise from the truth; but this excellent man of God held stedfastly to the last, and, by his faith and patience, conquered the cruelties of his tormentors, and died triumphantly. He was a person of great worth and learning, all which was communicated by him to the edification of his flock. His brother, one of the rarest scholars of this age, is that famous author of the Republique des Lettres. "An eminent French minister gave the writer hercof this relation, that, January 23, 1685, a woman had her sucking child snatched from her breasts, and put into the next room, which was only parted by a few boards from her's. These devils incarnate would not let the poor mother come to her child, unless she would renounce her religion and become a Roman Catholic. Her child cries and she cries; her bowels yearn upon the poor miserable infant; but the fear of God, and of hell, and losing her soul, keep her from apostasy; however, she suffers a double martyrdom, one in her own person, the other in that of her sweet babe, who dies in her hearing with crying and famine before its poor mother.' Such is the dread picture of Popish cruelty inflicted on the Protestant Church of France; and what shall we say of it? The heart sickens at the contemplation. Human language cannot describe it. It is only the Spirit of God who can mark the terrible lineaments, and he does so when he speaks of "wearing out the saints of the Most High," and of Antichrist being "drunk with the blood of the saints," and of their blood crying from under the altar, “O Lord, holy and true, how long dost thou not judge and avenge our blood upon them that dwell on the earth;" and when he speaks of similar worthies as persons "who were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep-skins and goatskins; being destitute, afflicted, tormented: (of whom the world was not worthy :) they wandered in deserts, and in mountains, and in dens and caves of the earth." | In some respects the persecution of the Protestant Church of France was more atrocious than that of any similar persecution. The author of a rare and interesting pamphlet, published in London in 1686, justly says, "The Egyptians and Assyrians once persecuted the Israelites, but they forced them not to embrace the worship of their idols; they contented themselves with making them slaves without doing violence to their consciences. The Heathens and the Jews persecuted the primitive Christians, forced their consciences indeed, but they had never granted them an edict, nor, by persecuting them, did violate the public faith, nor hindered them to make their escape by flight. The Arians cruelly persecuted the orthodox, but begides that, they went not so far as to make the common sort of people sign formal abjurations; there was no edict or concordat between the two communions. Innocent III., by his crusades, persecuted the Waldenses and Albigenses, but these people also had no edict. Emmanuel, king of Portugal, furiously persecuted the Jews, but he gave them leave to depart out of his kingdom, and they had no edict. It was the same with those remains of the Moors who had settled themselves in some cantons of the kingdom of Grenada, they were defeated in a war, and commanded to retire into the country from whence their ancestors came. In the last age the Duke of Alva exercised dreadful cruelties upon the Protestants of the Seventeen Provinces, but he did not hinder them from flying, nor violated any edict; and, at the worst, death was their release. The Inquisition is to this day in Spain and Italy, but they are countries in which no religion, besides the Roman, was ever permitted by edicts, and if the inquisitors may be accused of violence and cruelty, yet they cannot be convicted of perfidiousness." And yet the Pope, Innocent XI., the professed vicar of Christ upon earth, and head of the Christian Church, rejoiced in the plunder, exile, and blood of the poor French Protestants. He writes a special letter to Louis upon the occasion, which he requests him to consider as a remarkable and lasting testimony to his merits, and concludes by saying, "The Catholic Church shall most assuredly record in her sacred annals a work of such devotion towards her, and celebrate your name with never-dying praises, but, above all, you may most assuredly promise to yourself an ample retribution from the Divine goodness for this most excellent undertaking, and may rest assured that we shall never cease to pour forth our most earnest prayers to that Divine goodness for this intent and purpose.' The king had not less than three medals struck with different devices, but all declaring that the French Church was destroyed. The In this, as the event showed, he was mistaken. circumstance, however, indicates the nature of his spirit. The reader will now be able to appreciate the value of those conversions to the Romish Church, which her partisans boast of having taken place at this period. The Bishop of Valence tells his majesty of the "infinite number of conversions" which are made to the Roman Church, and has the impudence to add, "much less by the force of your edicts, as by the example of your exemplary piety;" a monarch who was notorious for his profligacy! In the Life of Bossuet,' by the late Mr Charles Butler, it is stated, on the authority of M. De Burigny, that, in 1685, more than nine hundred Huegonots, within the diocese of Meaux, embraced the Roman Catholic religion, through the exertions of Bossuet. Not to question, which I might justly do, any statement founded on the word of a man, convicted of so many gross frauds and falsehoods as the Bishop of Meaux, (vide Rev. Mr Cunningham's Edition of Doctrines and Practices of the Church of Rome, p. 23,) there can be little doubt that there were not a few miserable Protestants who conformed to the Church But what led to this? Was it conviction? of Rome. No. It was twenty years of unrelenting persecution! Men who found peace or wealth better than principle gave way, but were these creditable converts? Besides, the converts were bribed, and those who bribed "Mr Pelison," them had strong temptations to do so. says the author of the pamphlet to which I have already referred, "has for a long time been the great dealer of Paris in this infamous trade of purchasing converts. These conversions have of late been the only ways of gaining applause and recompenses at court, and, in a word, of raising one's fortune." When there was, from the force of persecution, so powerful a temptation to Romish conformity on the one hand, and from the force of worldly honour and avarice, so strong a reason for attempting to make nominal conversions on the other, The wonder is is it wonderful that some fell a prey? that these were not tenfold more numerous. Multitudes of the conversions were imaginary. Mere false lists of names got up for the purpose of obtaining money. Persons were paid for as converts who had no existence. It was Bossuet's scheme for vindicating the Revocation of the edict, to show that all the Protestants had become Roman Catholics, and therefore, that the edict was unnecessary-practically annulled. Hence the multitude of pretended conversions, the more of them the less use was there for the edict! In closing this paper, I must advert to a species of oppression to which I have not yet referred, I mean the destruction of the religious books and writings of This may seem smail comthe French Protestants. pared with the personal cruelties to which they were subjected, but it was serious both as regarded the present, and especially the future character and power of the Church. The Protestants were an educated people. Many of their ministers highly distinguished. Their enemies knew this, and dreaded the effect of their writings in preserving alive and reviving their sentiments even after they themselves had been exiled. Accordingly, no small portion of the fury which was directed against the pastors was directed also against the standards, records, and books of the Church. Hence the difficulty with which Quick had to contend in collecting the Acts of the Synods, though writing shortly after the Revocation, and introduced to the acquaintance of several hundred French ministers. The very private papers and books of the banished pastors were all destroyed. Indeed these were the first things which the persecutors seized. Julian, the apostate, attempted to arrest Christianity in a similar way by the destruction of its sacred writings; and, comparatively speaking, the small number of French Protestant works which have survived, and the dead and ruined state of the Church since their destruction, are sad proofs, in this respect, of the wisdom and success of the efforts of Antichrist. SATURDAY EVENING. BY RICHARD HUIE, M.D. THERE is no practice, perhaps, more at variance with the general profession of Christianity which is made in this country, than that of protracting the business of the week to an untimely hour on the evening of Saturday. Instead of closing their shops or warerooms at the same hour as on other days, and solemnly and seriously preparing for the sacred duties of the Sabbath, it is but too common for our tradesmen, and others engaged in business, to continue at their work, or behind their counters, to such a late bour, that they have barely time to huddle things together, take a hurried refreshment, and retire to rest, without actually encroaching on the morning of the Lord's day. In the meantime, family worship is omitted, secret prayer curtailed or neglected, and the earlier part of that day, which our God and Father claims as exclusively his own, is either spent in arranging those household matters which ought to have been attended to on the preceding evening, or is lost in that slumber which is conceived necessary for the wearied body, and is even thought by many to be by no means inconsistent with that "rest" for which the Sabbath was designed. patriarchs of old, "strangers and pilgrims on the earth," who "have here no continuing city, but seek one to come." And I am willing to believe that, according to the light which they possess, they endeavour to "use this world" so as not to " abuse it," and desire to "seek first the kingdom of God and his righteousness," in the assurance that all other things "shall be added," which are really needful. But I would ask them whether, by the practice to which I refer, they are not wilfully throwing a stumbling-block in their way to Sion? And I would suggest to them the probability that, by their eagerness to snatch every opportunity of adding to their substance, they are "giving occasion to the enemies of the Lord to blaspheme." It is not, indeed, to be expected that they who, in every other respect, act as if this world were the only portion which they either valued or wished for, and who, consequently, consider the Sabbath a weariness, and an unseasonable inter But the evil does not stop here. The work, which has been finished at so late an hour, must be sent home to the customer, who, in compliance with another practice scarcely less reprehensible, must have his or her new apparel, or whatever it may be, to use for the first time on the Sabbath-day. Accordingly, the apprentice or journeyman must commence his Sabbath by knock-ruption to their schemes of business or of pleasure; it ing up the family of his master's employer between twelve and one in the morning, to deliver his goods. Or, if he cannot gain admittance, or is more fatigued, or less scrupulous concerning appearances than his master, he takes them home to his lodging, and rises betimes, and delivers them even in broad day-light. "The love of money," says the apostle, "is the root of all evil;" and there can be no doubt that it is the cause of that to which I allude. Few, however, will be willing to own this even to themselves; and I fear that too many of those, who are thus "conformed to the world," will be ready to urge the plea of necessity, and to throw the blame on others. The tradesman will say that his customer is unreasonable, that he has given him his orders late in the week, and that, had he not promised to execute them by Saturday night, he would have lost his custom, and by so doing injured his family. The shopkeeper, again, will remark that he only does what is done by his neighbours, that many families do not lay in their next week's stores until the evening of Saturday, and that, were he to shut his shop on that evening at the same hour as on other days, he would not only disoblige many of his friends, but hazard the total ruin of his business. Yet, has it never struck the one that, by omitting to as semble his household around the throne of grace at one stated season for family devotion, he may really be doing them a more serious injury than if he were indeed to lose the custom of an unreasonable employer, since he thus virtually teaches them that the worship of God, the seeking of their heavenly Father's face in prayer, is only commendable when it does not interfere with their temporal interests? Or, has it never occurred to the other that, in doing only what is done by his neighbours, he may possibly be following a multitude to do evil?" For, surely, if the additional gains of the Saturday evening are to be obtained at the expense of the spiritual interests of himself and family, or if the additional fatigue, thus voluntarily incurred, is to be the cause of a drowsy, and listless, and unsanctified Sabbath morning, his conscience must tell him, if he will suffer it to speak, that his wealth is purchased at too high a price. I am supposing that the persons whom I now address are really, or professedly, "of the household of faith." I am supposing that they are, or profess to be, like the is not, I say, to be expected, that such persons should be careful to prepare their own minds, and the minds o their children and servants, for the sacred duties of the Lord's day, or solicitous to prevent the occurrence o any thing which shall interfere with or abridge its hallowed enjoyments. But from those who have cast in their lot with the people of God,--from those who profess to have their "treasure in heaven," and their "hearts there also," even the world itself looks for a different conduct. They are supposed, (and, when their profession is sincere, the supposition is strictly correct,) to hail with delight the weekly return of that day, which was sanctified by their Saviour's resurrection from the dead, and on which they unite with their fellow-worshippers in celebrating that grace in which his divine mission originated; and they are believed to prepare for its solemn services with a seriousness and an abstraction from the cares of the world, proportioned to the feelings with which they are understood to regard it. All this the world gives them credit for, and it their practice, in this particular, be consistent with their profession, it respects them on the ground of that very consistency. But if, in his anxiety to let slip no season which is improved by others, and may be equally improved by him, for the acquisition of gain, the believer allows himself to forget the high and holy "vocation wherewith he is called," the world turns round with a smile of triumph, and not only twits the offender himself with hypocrisy, but takes occasion from his stumbling to speak reproachfully of the name he hears. Would that Christians endeavoured more habitually to bear in mind the scrutiny with which every part of their conduct is regarded by the enemies of their faith! They would then be more careful to maintain a walk and conversation becoming the Gospel; and, being solicitous to avoid even the "appearance of evil," they would be less apt to forget that it has been announced to them by the highest possible authority, that "if any man love the world, the love of the Father is not in him;" and that to attempt at once to "serve God and mammon," is to attempt at the same time to serve two masters whose interests are diametrically and eternally opposed to each other. It is well known that the Hebrews, and some other ancient nations, dated the commencement of their day from sunset on the preceding evening, and that, in ac winds, it was because they threatened destruction to cordance with this custom, the former were commanded, | it was to feed a host of people. If he rebuked the in the ceremonial law, "from even unto even to celebrate their Sabbath." It is also, though not, perhaps, so generally, known, that the same practice prevails among the remnant of the house of Israel to this day. I do not mean to infer from this, that any particular advantage would result from our adopting the same method of computing our time, even as it respects the Sabbath. On the contrary, I fear that it would prove fatal to many excellent plans, at present in operation, for the benefit of the rising generation. But I do think that something, even in this particular, might be learned by Christians, from the practice of that very nation, who, in their sacrilegious fury, crucified the Lord of Life, and still obstinately reject him as the promised Messiah. Do the Jews, from a blind attachment to the religion of their forefathers, not only sacrifice the gains of the last day of the week, but even those of a portion of the preceding day? And shall we, who live under a clearer dispensation,-shall we, who are the "children of the light and of the day," continue to protract our worldly engagements to the very last moment which decency will admit of, and enter upon our Sabbath as if we felt it a hardship and a burden, rather than a duty and a privilege, to observe it? Every man whose faith is scriptural, and whose judgment is unfettered, must answer at once in the negative. And I am not without a hope that, in this age of Christian activity and enterprise, when so much is doing for the propagation of the Gospel, we shall begin, by and by, to look at home; and, comparing our own situation with that of the heathen, whose ignorance we deplore, and whose spiritual necessities we are hastening to relieve, shall ask ourselves whether we are really walking as the children of so many mercies. Then, indeed, I shall hope to see the Saturday evening again become what it once was in this favoured land,-not a season of worldly eagerness and bustle, but one of solemn and serious preparation for a coming Sabbath,-when masters and servants, parents and children, shall lay aside betimes the cares of the week, and, assembling around the footstool of their common Father, shall implore his more immediate presence with them on the day which He himself has set apart and hallowed; that they may not mourn like the Israelites when the cloud was withdrawn, or in the closet, the family, or the sanctuary, seek his face in vain. CHRISTIAN TREASURY. The Beneficence of the Saviour's Miracles.-Look upon his miracles, and (every miracle is a new creation,) and we shall find he would do nothing which breathed not toward man favour and bounty; Moses wrought miracles, but they were scourges,--plagues to the Egyptians; Elias wrought miracles, but it was to hurt the earth, by withholding rain, or calling down fire from heaven; Elisha called for bears, but it was to punish profane and scoffing youths; Peter struck Ananias, that sacrilegious hypocrite, with instant death; Paul smote Elymas the sorcerer with blindness, but no such thing was done by Jesus. Those servants of God were as the oxen to tread out the corn, and trample down the Jesus was the Lamb of God, full of meekness and gentleness. When he drew multitudes of fishes into men's nets, it was to give them more plentiful provision. When he turned water into wine, it was to gladden their hearts. When he multiplied the five loaves straw. Neglect of Subbath Duties.-Another symptom of degeneracy appears in the growing disregard to the external duties of religion; the duties more especially of the Lord's day, and of public worship. It is supposed by such as have the best means of information, that throughout the kingdom, the number who regularly assemble for worship is far inferior to those who neglect it; that in our great towns and cities they are not one-fourth of the people; and in the metropolis a much smaller proportion. It is easy to foresee how the leisure afforded by the Christian Sabbath will be employed by those who utterly forget the design of its institution. It is somewhat remarkable, that here the extremes meet, and that the public duties of religion are most slighted by the highest and the lowest classes of society; by the former, I fear, from indolence and pride; by the latter, from ignorance and profligacy. Too many of the first description, when they do attend, it is in such a manner as makes it evident they esteem it merely an act of condescension, to which they submit as an example to their inferiors, who, penetrating the design, and imitating their indifference rather than their devotion, are disgusted with a religion which they perceive has no hold on their superiors, and is only imposed upon themselves as a badge of inferiority and a muzzle of restraint. Could the rich and noble be prevailed upon for a moment to attend to the instructions of their Lord, instead of making their elevated rank a reason for neglecting these duties, they would learn that there are none to whom they are so necessary; since there are none whose situation is so perilous, whose responsibility is so great, and whose salvation is so arduous.-HALL, MISCELLANEOUS. The Chasidim or Saints, a sect of the Modern Jews. -The name of the founder was Rabbi Israel, with the epithet Baal Shem, " possessor of the name," that is, the mysterious name of God, which enables him that knows it to work miracles, and to attain the knowledge of all mysteries. Rabbi Israel's real history is enveloped in utter obscurity. The orthodox Rabbies say that he was an ambitious man, of mean talents, and no acquirements; and that, as he could not distinguish himself by learning, he took the shorter and easier road to fame and power, by pretending to superior sanctity and a more profound knowledge of mysteries. His followers, on the contrary, as we shall see hereafter, describe him as a prodigy of learning and piety from his very childhood. quently of use to her neighbours, and always at their service; and when an article of dress was contemplated by any of them, her opinion was courted, and usually esteemed decisive, in making the little purchase, and afterwards in forming it for its intended use. There were four families in the court besides her own, and perhaps it would be difficult to find another five so united in sentiment and feeling; forming, altogether, a moral scene on which no one could look unmoved. But it wanted the one consecrating element as essential to the reality as it is to the permanence of all true happiness- -God was not recognized. Not one of these five mothers, either then or for many a day before, had attended a place of public worship. There was no acknowledgment of God's distinguishing goodness, therefore, in any one of their minds, or it was not of the All that is certain is, that he ap-right sort, else it would unfailingly have carried them to the public assembly-the place where prayer is wont to be made. It was this view of her situation which first awakened the individual more particularly alluded to, to an apprehension of her danger, and her sense of it was lively and affecting. She resolved, and volun peared about the year 1740, at first in Hussti, and afterwards at Medziboze, in Podolia, as the head of a small sect, which he had previously collected in privacy. He was most probably a man of devotional and enthusiastic spirit, who felt the insufficiency and lifelessness of Rabbinism, and thought he had discovered the essence of true piety in the mysticism of the Cab-tarily promised, to strive against it. It seemed a sin balistic system. This natural turn of his mind led him to this study, as he hoped thereby to attain an intimate union with God, which his followers still regard as the acme of piety, and the one great object of all their fastings, ablutions, and prayers. Whether he himself laid claim to supernatural powers cannot now be ascertained, but, as the Rabbinical Jews generally believe that an intimate knowledge of Cabbala bestows them, and enables the soul to roam at large amidst the worlds of angels and separate spirits, it is probable that he did at least pretend to the same sort of intercourse with the other world which Swedenborg believed himself to possess. However that may be, his fame soon spread, in spite of the most determined opposition on the part of the Rabbies; and in a very short time his followers were numbered by tens of thousands. As long as he lived, the sect formed one great whole, of which he was the head. After his death, which happened in 1760, it was divided into separate congregations, each of which had its own Rabbi, or, as the Chasidim call him, Tsaddik, or righteous man; the most distinguished of whom were Rabbi Israel's grandchildren. The death of the founder in no wise retarded the progress of the His successors went through all Poland, teaching the new religion; and as they far surpassed the other Jews in fasting and daily ablutions, and the other external signs of Rabbinic piety, they everywhere found followers. sect. Moral Courage in Resisting Temptation. The Agent appointed to visit the Scottish poor in Liverpool, thus describes "a poor woman, the mother of three childern, whose husband being sea-faring, and sailing from Liverpool, left Scotland, and came with the view of settling in town. We saw her early, perhaps within two years after her arrival, and a more apparently happy and comfortable family we never met. She was a woman of lowly parentage, possessing remarkable good sense, with a kind of hidden piety of mind, which, acting through a cheerful, amiable disposition, greatly endeared her to her English neighbours. She equalled them in that neatness of personal appearance and shrewd knowledge of common life which so frequently distinguishes many of the same class of society in England; but she excelled them far in the moral qualities of her mind. Knowing, as they did, that she had been brought up, like themselves, in a humble line of life, it was what they called her superior or better learning,' which most surprised them, and fully confirmed the exaggerated idea they entertained of the country she came from. She could write unusually well, and possessed a remarkable readiness of diction: this was fre cere, but it was a slow, repentance; for in six months Published by JOHN JOHNSTONE, 2, Hunter Square, Edinburgh; J. R. MACNAIR. & Co., 19, Glassford Street, Glasgow; JAMES NISBET & Co., HAMILTON, ADAMS, & Co., and R. GROOMBRIDGE, London; W. CURRY, Junr. & Co., Dublin; and W. M'COMB, Belfast; and sold by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; and in the principal Towns in England and Ireland. Subscribers in Town will have their copies delivered at their own residences regularly, by leaving their addresses with the Publisher. Subscription (payable in advance) per quarter, of twelve weeks, 16. 6d., and the other periods in proportion, |