those duties which are left most to our own choice. These are the best test of the sincerity of our obedience, and the ardour of our love. "Brethren, you have been called unto liberty, only use not liberty for an occasion to the flesh."

Let us apply now these remarks to the observance of the Sabbath, both by the members of our churches and their accredited pastors, at the present time. With earnest and affectionate solicitude we inquire, whether there be not much that calls for deep humiliation, and immediate correction? Have not the facilities of intercourse by omnibus, by railway, and by steam navigation, insensibly produced a revolution in our views of local distances, of which ministers and congregations have availed themselves, to spread over a wider locality, and to combine more convenience and luxury, with their performance of the duties of the sanctuary? Ministers and students not unfrequently travel a considerable distance by these means, to the places where their public instructions are awaited. On certain parts of the Sabbath, the greater number in hired vehicles are on their way to a place of worship. At the doors of some of our sanctuaries, a whole train of private and hired carriages is regularly assembled, to convey a certain portion of the worshippers to various parts of the suburban districts. This state of things is considerably on the increase, and is likely to be more so. The scrupulosity of a few may prove invincible, but in the majority of instances the force of custom and example prevails.

In whatever way we view the encouragement thus given by Christians to Sunday travelling, it is replete with the most injurious consequences. It sanctions a particular practice, at the very time that it assumes its most formidable and threatening aspect in the world. It is most indulged by Christians when it most needs to be repressed. When the temptation is strongest, it is least opposed. At the very time that religion would be most honoured by self-denial, it is most dishonoured by compliance. It deprives us, in fact, of almost the only opportunity which remains, of publicly distinguishing the true disciples of the Redeemer from the false. The evils which arise from Sunday travelling are precisely those which the moral law of the Sabbath condemns, and into which it reminds us, without continual remembrance, we are in danger of falling. The master of the household, the son and daughter, the man-servant and maid-servant, the cattle and the stranger, are all secularized by the practice. The master requires it for his indulgence, if not for the gratification of his pride. The son and daughter, trained up in the belief that there is no evil in Sunday travelling in itself, will easily be induced to look favourably upon its employment for recreation and matters of indifference. Upon the man-servant a serious demand is made, not merely upon his Sabbath hours, but upon the spiritual frame of his mind throughout the whole day. The most useful of animals are deprived by man of the freedom from servitude

given them by their Creator. And strangers who are willing to desecrate the Sabbath for the sake of gain, are encouraged and aided in their design. What should we think of those who should transgress to the same extent any other part of the decalogue?

The correction of these evils would require, of course, much selfdenial, and lead to many changes in the Christian community. Ministers would not enter into engagements which necessarily required them to give the sanction of their example, to one of the chief instruments employed by Satan at the present day for the destruction of souls. Christians would so adjust their places of residence to the peculiarity of their religious views, as to avoid the perpetual desecration of the Sabbath. The rich and poor would assemble alike to the worship of Him who is the Maker of them all. Many a weak interest would be strengthened, and many a faithful minister's heart would be encouraged, by the attendance of families, whose equipages frown upon them as they pass to more fashionable places of resort. Some few instances might occur, through infirmity and peculiarity of situation, in which assistance was requisite; but this should be so evident as to be apparent to all, and even then, be not unaccompanied with regret. The greater the sacrifice which we make for the purpose of keeping holy the Sabbath-day, the holier and the happier will the Sabbath prove to our souls. "If thou turn away thy foot from the Sabbath."-If thou restrain thy foot on the Sabbath. As the Jews principally travelled on foot, the force of this expression will be easily understood. If thou restrain thy foot on the Sabbath, "from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord."

These observations are not made to prescribe to enlightened consciences, but to invite inquiry. If there be those who feel that the purity and honour of religion are compromised by the participation in the growing evil of Sunday travelling by the most prominent and influential of its professors, their scruples are entitled to consideration. If it be in perfect harmony with their profession, let it be freed from the gathering cloud of suspicion that hangs over it. If it be a reproach upon pure and undefiled religion, and an obstacle to its advancement, let it at all hazards be abandoned. If done in the name of Jesus, it will be accompanied with the happiest results. If it be a trial of faith, it will be found unto praise, and honour, and glory, at the appearing of Jesus Christ. Because these trials are of a milder nature than formerly, they are not less to be regarded. The same principle that led martyrs to give their bodies to be burned, rather than break a law of Christ, should influence us in this case. Happy is he that condemneth not himself in that thing which he alloweth."

REMARKS ON THE PRIMATE'S LETTER TO THEIR
"HOLINESSES" OF SYRIA.

ALLOW me to obtain in your pages a place for one of the most curious ecclesiastical documents of modern times, a letter from the Archbishop of Canterbury to the Bishops of Syria, and also to offer a few remarks upon those parts of this unique epistle which I have marked in italics.

"To the Right Reverend our brothers in Christ, the prelates and bishops of the ancient and apostolic churches in Syria, and the countries adjacent, greeting in the Lord :

“We, William, by Divine Providence, Archbishop of Canterbury, Primate of all England and Metropolitan, most earnestly commend to your brotherly love the Right Rev. Michael Solomon Alexander, Doctor in Divinity, whom we, being well assured of his learning and piety, have consecrated to the office of a Bishop of the United Church of England and Ireland, according to the ordinances of our holy and apostolic Church, and, having obtained the consent of our sovereign Lady the Queen, have sent out to Jerusalem, with authority to exercise spiritual jurisdiction over the Clergy and Congregations of our Church, which are now, or which hereafter may be, established in the countries above mentioned. And in order to prevent any misunderstanding in regard to this our purpose, we think it right to make known to you, that we have charged the said Bishop, our brother, not to intermeddle, in any way, with the jurisdiction of the Prelates, or other Ecclesiastical Dignitaries bearing rule in the Churches of the East, but to show them due reverence and honour; and to be ready, on all occasions, and by all the means in his power, to promote a mutual interchange of respect, courtesy, and kindness. We have good reason to believe that our brother is willing, and will feel himself in conscience bound, to follow these our instructions; and we beseech you, in the name of our Lord Jesus Christ, to receive him as a brother, and to assist him, as opportunity may offer, with your good offices.

"We trust that your Holinesses will accept this communication as a testimony of our respect and affection, and of our hearty desire to renew that amicable intercourse with the ancient Churches of the East, which has been suspended for ages, and which, if restored, may have the effect, with the blessing of God, of putting an end to divisions which have brought the most grievous calamities on the Church of Christ.

"In this hope, and with sentiments of the highest respect for your Holinesses, we have affixed our archiepiscopal seal to this letter, written with our own hand, at our Palace of Lambeth, on the twenty-third day of November, in the year of our Lord one thousand eight hundred and forty-one."

It appears to me extraordinary, that the primate and prelates of the English church should thus fraternize, with communions that are pronounced by its nineteenth article to be in error both of doctrine and practice. "As the Church of JERUSALEM, ALEXANDRIA, and ANTIOCH have erred, so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith."

I know it can be said, as Bishop Burnett expresses it, "that a church may be a true church, though she has a large alloy of errors and corruptions mixed in her constitution and decisions," and therefore that,

given them by their Creator. And strangers who are willing to desecrate the Sabbath for the sake of gain, are encouraged and aided in their design. What should we think of those who should transgress to the same extent any other part of the decalogue?

The correction of these evils would require, of course, much selfdenial, and lead to many changes in the Christian community. Ministers would not enter into engagements which necessarily required them to give the sanction of their example, to one of the chief instruments employed by Satan at the present day for the destruction of souls. Christians would so adjust their places of residence to the peculiarity of their religious views, as to avoid the perpetual desecration of the Sabbath. The rich and poor would assemble alike to the worship of Him who is the Maker of them all. Many a weak interest would be strengthened, and many a faithful minister's heart would be encouraged, by the attendance of families, whose equipages frown upon them as they pass to more fashionable places of resort. Some few instances might occur, through infirmity and peculiarity of situation, in which assistance was requisite ; but this should be so evident as to be apparent to all, and even then, be not unaccompanied with regret. The greater the sacrifice which we make for the purpose of keeping holy the Sabbath-day, the holier and the happier will the Sabbath prove to our souls. "If thou turn away thy foot from the Sabbath."—If thou restrain thy foot on the Sabbath. As the Jews principally travelled on foot, the force of this expression will be easily understood. If thou restrain thy foot on the Sabbath, "from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord."

These observations are not made to prescribe to enlightened consciences, but to invite inquiry. If there be those who feel that the purity and honour of religion are compromised by the participation in the growing evil of Sunday travelling by the most prominent and influential of its professors, their scruples are entitled to consideration. If it be in perfect harmony with their profession, let it be freed from the gathering cloud of suspicion that hangs over it. If it be a reproach upon pure and undefiled religion, and an obstacle to its advancement, let it at all hazards be abandoned. If done in the name of Jesus, it will be accompanied with the happiest results. If it be a trial of faith, it will be found unto praise, and honour, and glory, at the appearing of Jesus Christ. Because these trials are of a milder nature than formerly, they are not less to be regarded. The same principle that led martyrs to give their bodies to be burned, rather than break a law of Christ, should influence us in this case. "Happy is he that condemneth not himself in that thing which he alloweth."

the stage. In a word, nothing can be imagined more rude or extravagant, than what was acted upon this occasion.

"In this tumultous frantic humour, they continued from twelve till four of the clock the reason of which delay was, because of a suit that was then in debate before the Cadi, betwixt the Greeks and Armenians; the former endeavouring to exclude the latter from having any share in this miracle. Both parties having expended (as I was informed) five thousand dollars between them, in this foolish controversy, the Cadi at last gave sentence; that they should enter the holy sepulchre together, as had been usual at former times. Sentence being thus given, at four of the clock both nations went on with their ceremony. The Greeks first set out, in a procession round the holy sepulchre, and immediately at their heels followed the Armenians. In this order they compassed the holy sepulchre thrice, having produced all their gallantry of standards, streamers, crucifixes, and embroidered habits upon this occasion. "Toward the end of this procession, there was a pigeon came fluttering into the cupolo over the sepulchre ; at sight of which, there was a greater shout and clamour than before. This bird, the Latins told us, was purposely let fly by the Greeks, to deceive the people into an opinion that it was a visible descent of the Holy Ghost.

"The procession being over, the suffragan of the Greek patriarch (he being himself at Constantinople,) and the principal Armenian bishop, approached to the door of the sepulchre, and cutting the string with which it is fastened and sealed, entered in, shutting the door after them; all the candles and lamps within having been before extinguished, in the presence of the Turks and other witnesses. The exclamations were doubled, as the miracle drew nearer to its accomplishment; and the people pressed with such vehemence towards the door of the sepulchre, that it was not in the power of the Turks, set to guard it, with the severest drubs, to keep them off. The cause of their pressing in this manner, is the great desire they have to light their candles at the holy flame, as soon as it is first brought out of the sepulchre; it being esteemed the most sacred and pure, as coming immediately from heaven.

"The two miracle-mongers had not been above a minute in the holy sepulchre, when the glimmering of the holy fire was seen, or imagined to appear, through some chinks of the door; and certainly bedlam itself never saw such an unruly transport, as was produced in the mob at this sight.

"Immediately after, out came the two priests with blazing torches in their hands, which they held up at the door of the sepulchre, while the people thronged about with inexpressible ardour; every one striving to obtain a part of the first and purest flame. The Turks in the mean time, with huge clubs, laid them on without mercy; but all this could not repel them, the excess of their transport making them insensible of pain. Those that got the fire, applied it immediately to their beards, faces, and bosoms, pretending that it would not burn like an earthly flame; but I plainly saw, none of them could endure this experiment long enough to make good that pretension.

"So many hands being employed, you may be sure it could not be long before innumerable tapers were lighted. The whole church, galleries, and every place, seemed instantly to be in a flame; and with this illumination the ceremony ended.

"It must be owned, that those two within the sepulchre, performed their part with great quickness and dexterity; but the behaviour of the rabble without, very much discredited the miracle. The Latins take a great deal of pains to expose this ceremony, as a most shameful imposture, and a scandal to the Christian religion; perhaps out of envy, that others should be masters of so gainful a business. But the Greeks and Armenians pin their faith upon it, and make their pilgrimages chiefly upon this motive: and 'tis the deplorable unhappiness of their priests, that having acted the cheat so long already, they are forced now to stand to it, for fear of endangering the apostacy of their people.