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and for submitting to the prejudice of the times, therefore, in a matter of no essential moment, with a view to preserve peace and do good, he was deserving of more praise than he would have been, if, reckless of the consequences, he had determined pertinaciously and vigorously to oppose it. There was much sound practical wisdom in the submission. But though the moderation is to be commended, which, rather than insist upon the immediate abolition of these days while there was such a strong prepossession in their favour, and the Church was in such peculiar circumstances, tolerated and rectified the use of them, it is not a little surprising that, even at the present day, their observance should be continued in many congregations. The 67th explanatory article of the constitution of the Church expressly declares, "that the Reformed Church does not believe the days, usually called holy days, are of Divine institution, or by preaching on those days, intends any thing more than to prevent evil, and promote the edification of the people, is evident from the contents of the 53d article of the Synod of Dordrecht, held in the year 1574." This article is in these words: — "With regard to feasts days, upon which, besides the Lord's day, it has been customary to abstain from labour, and to assemble in the Church, it is resolved that we must be contented with the Lord's day alone. The

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usual subjects, however, of the birth of Christ, of his resurrection, and sending of the Holy Spirit, may be handled and the people be admonished, that these feast days are abolished." Hence it appears that the fathers of the Church considered the observance of these days, as resting solely upon the commandments and doctrines of men; and, though they retained them for the purpose of counteracting, by appropriate discourses, the influence of the papistical superstitions with which they were surrounded, there certainly can be no good reason for such retention in a country where that influence is not to be dreaded: — or must they be kept for ever, merely to inform people, in succeeding ages, that they were abolished at the Reformation? To symbolize longer with Catholics of Rome, in this practice, is calculated, it is believed, to do more harm than good — to foster rather than prevent superstition.

On the 28th of December, 1768, in compliance with the request of more than a hundred members of the congregation, the Consistory convened to receive a petition relative to the calling of another minister, which was then laid before them, praying they would look out for another English preacher, and intimating that the petitioners would be gratified with the invitation of Mr. Livingston. They