tion. To meet the circumstances of those of the Jewish people who were scattered through the various towns and villages of the empire, and who, consequently, were unable to be present at the daily worship in the temple, synagogues, and proseuchæ, or courts of prayer, were erected; to which the people were wont to repair, at the time for offering the daily sacrifice in the temple; and the very profession of Judaism, required the regular and stated attendance of its votaries at these places. There were occasions, however, when neither distances, nor the claims of family. or business, could serve as a sufficient excuse for not appearing personally at Jerusalem, to join in the solemn worship of Jehovah; three times in each year,-at the feast of the Passover-the feast of Pentecost-and the feast of Tabernacles; every male inhabitant who was not infirm, or sick, or an idiot, or under the age of thirteen years, being imperatively required to "appear" in the great congregation gathered from all the coasts of Israel, "before the Lord his God."

It is true, that the ceremonies and requirements of the Mosaic dispensation imposed a heavy burden upon its professors, and became a "yoke," which, said the apostle Peter, neither they nor their fathers "were able to bear." It is not, therefore, to be wondered, that the wisdom and goodness of God saw fit, in the fulness of time, and when all the objects for which it had been established were accomplished, to abrogate and abolish its ceremonial obligations, and substitute a more simple, and less oppressive mode of worship. It is important, however, to observe that, although Divine worship became thus lightened of an undue pressure, and better adapted to men's circumstances in life, its claims upon mankind universally, were in no wise changed or lessened. The offering up of daily sacrifices by the Mosaic priesthood, it is true, ceased, and men were no longer required to present "the blood of bulls or of goats,' as an expiation for sin; for the full atonement for all mankind had been made in the offering up of Christ. Besides, the new economy had consecrated the whole body of the faithful as priests, who, without the necessity of a material altar, or the slaying of a single animal, were enabled to present perpetual sacrifices to God, of praise and thanksgiving. But, it is not conceivable that, because the claims of the Supreme Being to homage and worship, were thus rendered easier to be performed, that the force of such claims should be terminated, or in any respect become weakened. The founders of the Christian system, the apostles of our Lord, acting under plenary inspiration, both by their example and precept, demonstrated the paramount duty of all to unite in "lifting up holy hands;" and for this purpose, exhorted Christians not to "forsake the assembling of themselves together." And the church, in its best and holiest, as well as in its less favoured days, from that period to the present, has never ceased to recognize and enforce the duty and privilege of the people of God, to carry out the practice which the faithful have ever followed, of diligently and conscientiously attending to public worship.

It is not improbable that some readers may feel surprised at the present attempt to point out the scriptural authority, and the practice of the church, as the foundation of a duty which they themselves believe to be of paramount importance; and which they are disposed to believe no Christian, at least, will call in question, or in any measure doubt. It is not, however, for one moment imagined, that the readers of this Magazine will be found among those who deny the duty, obligatory upon all, of being regularly found among the true worshippers of God, who, in the great congregation, worship God in spirit and in truth. The remarks already made are addressed to those who make this confession; who, it may be said, in general terms, act out the principle which that confession involves; and who would be ashamed to have it thought that they were in any measure otherwise minded. Let me, however, pause for a moment, and be allowed to put this simple question to every individual of this class of professing Christians,-How does it happen, not

withstanding the full recognition of this duty among Christ's followers, that congregations so frequently exhibit the absence of its members-yes, and members of the church too-for whose "non-attendance upon public worship, no sufficient or satisfactory reason can be assigned? I am quite aware that a variety of causes will occasionally arise-as personal and family affliction, unavoidable absence from home, and the claims of families upon their respective members; but, after making every possible and reasonable allowance on these grounds, still it is greatly to be feared, nay, it is well known, that many persons allow other, and trifling matters, to detain them from God's house, and worship, when solemn and binding duty calls them to it. Is it not a fact, that the Sabbath day is often inade choice of, even by professors of religion, for unnecessary journeying; for family and friendly visits; for preparation for absence from home on ordinary business; or for confinement to the house for the purpose of temporary medical treatment; all of which might be attended to with equal regard to the interests involved, without infringing on the Lord's day; were the duty and obligation to be present at public worship, deeply rooted as a principle in the mind, and permitted to influence and regulate the conduct? Nay, the causes of such dereliction of duty are almost innumerable. A very slight feeling of bodily indisposition-which would not be allowed to interfere with the usual worldly avocation-an unfavourable state of the weather, or even the prospect of itdisappointment of some expected article of dress-or the absence of a favorite minister-will keep individuals at home from public worship, and thus involve them in guilt and condemnation before God, for the neglect of a solemn and highly important duty. Now it is very likely if those persons were charged with despising prophecy; with culpably forgetting to assemble themselves together, after the manner of some in primitive times; with robbing God of his right of public worship, as did the Jews in the days of Malachi, and the legitimate consequence of their conduct pointed out to them, that they would startle at such announcements, and deny themselves to be such characters. But, let me ask, is the fact the less so for the apparent ignorance manifested in reference to it; or the sin less offensive in the sight of God because men practise it with their eyes blinded, and with a conscience impervious to the teaching and influence of the Divine Spirit? I hold it to be impossible that any man can commit so heinous an offence against Jehovah as to deny him, without sufficient and overwhelming necessity which would at once deprive the act of all guilt, the homage which public worship implies, without being lost to every just moral perception, and destitute of the principles of a genuine and sincere Christian. Let those, then, who are justly chargeable with "non-attendance" at public worship, when duty and privilege imperatively require them to be present, ponder the evil consequences both as regards themselves, and others, of conduct so serious and dangerous!

But there is, probably, a much more numerous class of persons than belongs to the one we have been considering, to whom the second description applies; -that is, those who are guilty of "late attendance" at public worship. It is truly surprising to see the number of persons who make a constant and almost invariable practice of coming to worship after the service has been commenced: and who appear as if they were incapable of doing otherwise. Many such persons in apologising for their conduct, express an opinion that the time for preparation in the morning is too short to enable them, and their families, to be punctual; and they are thus necessitated to intrench upon the time of service; but the probability is, were the period extended even half an hour, they would be found following the same course, disturbing the more orderly part of the congregation by their late attendance. The fact is, that this is a matter which has reference more to the habits than the opportunities of persons; depending more upon a conviction of the mind as to duty and

obligation, than upon the means of carrying out such conviction. For the proof of this, we need only look round a congregation and observe the attendance of the hearers. In one case, we shall find the father and mother of a large family, who, with their children, have probably some distance to walk to the place of worship, who are almost invariably to be found in the pew before Divine worship is commenced. On the other hand, a less numerous household, all probably capable of making personal preparation for attendance, with a shorter distance to walk, will be found dropping into the chapel, perhaps in pairs, but oftener as single individuals, when the first singing is nearly concluded, or perhaps during prayer ;-for late attenders often intrude into God's temple, to the annoyance of others, during the solemn moments of supplication to the Almighty, and some of them even after the lessons are read, and while the second hymn is being sung: Nor is this a mere occasional occurrence; it will be found, on a very slight observance, that many individuals and families, are as regular in their irregularity, and as constantly absent from the house of prayer at the beginning of worship, as others are to be there at the commencement; this proves, therefore, but too truly, that there is more of guilt and condemnation attached to the conduct of such persons than probably they would be disposed to admit, or possibly are at all aware of.

Nor is it difficult to trace out, in many cases, the causes which produce the evil now complained of. With some late attenders at public worship, it is the practice to indulge themselves with, it may be, two or three hours more of bed on the Sabbath morning than on that of any other day in the week; they consequently lose, in the early part of that hallowed day, what can never afterwards be recovered; and are behind time and duty, in respect to almost everything with which they are called to occupy themselves throughout the Lord's day. At the same time, it is very probable, that many of these individuals could boast of their order and punctuality in business; the regularity with which they commence it every day, and the excellent system upon which it is conducted. It is much to be feared, that for some such professors of religion the world has greater charms and stronger inducements than the service of the house of God! Many persons, are, however, driven to late attendance from the mere want of thought and regularity in attention to the duties required of them on the Sabbath morning. But, a very little previous arrangement will suffice, for every duty being discharged at the right time, in a proper manner, and would prevent much confusion and disorder which sometimes disarranges families, and give ample opportunity for all to be found in their places in the house of God at the proper time. There are, however, it is to be feared, many who habitually occupy themselves on the morning of the sacred day with various matters which have no connexion with the Sabbath, and which ought never to be permitted to occupy the attention of the Christian on the day of rest. It is evident, when this is the case, that the views of such persons, of the proper nature and sanctity of that day, are far below the standard of the word of God; and their practice such as cannot but be offensive in the sight of the Divine Being. No wonder then, that such persons are found among those whose attendance at public worship is both irregular and late. But whatever may be the cause of the absence of any part of a congregation at the time for the commencement of public worshipand especially when the practice is constant and habitual-it becomes an evil of no ordinary magnitude; a nuisance which requires to be abated. If individuals guilty of such conduct, would but seriously consider some of the effects produced by such a course, surely they would be induced to abandon it. Let them think for a moment upon the character they acquire for themselves, in the estimation of the reflecting, and more orderly part of the congregation. They will come, probably, to be looked upon by them as persons of unsettled principles, and disorderly habits; as those who profess no order in their family arrangements, and are destitute of a due regard for the sanctity

of the Sabbath. They entitle themselves to be considered as having no proper or sufficient devotional spirit, and as the common disturbers of the devotions of others. And then the effect of such a practise upon themselves, cannot be otherwise than most injurious. It tends to break down in their own mind the distinction, in matters of the highest importance, between what is strictly right, and what is essentially wrong. To render them satisfied with only a sinall portion, when duty and privilege invite them to a full banquet of spiritual blessings; disregarding the claims which the Almighty has upon their time and service, and inducing a practice of doing the work of the Lord "deceitfully."

And if such persons be heads of families, officers in the church of Christ, or teachers in Sabbath schools, how pernicious and deeply injurious does their example become ! When an individual sustaining some place of honour and importance, some officer in the church, is found among those who attend late, if the axiom be true, that "no man liveth to himself "-what a lamentable effect will such a course be likely to produce. There is, unhappily, no risk in saying, that such a practice finds many imitators; that numbers of persons, with such an example before them, scarcely trouble themselves for an apology for their conduct, either to justify it to their own minds, or as an extenuation of it to others. And such is the influence of an evil practise, that the transition from "late attendance," to "non-attendance," especially on the part of young persons, would generally be found but too easy. When those who during the earlier period of life had been taught the practice of arriving at the Lord's house and worship, at the latest possible moment; and thereby had induced a belief that the public worship of Almighty God was irksome and unpleasant; and that as much of it was compatible with decency, should, by "late attendance," be avoided; can it excite any degree of surprise if those young persons, when removed from under the paternal roof and control, are, under such circumstances, soon found absenting themselves altogether from religious ordinances, and the service of God's house. Well indeed will it be, if, at the day of judgment, it be not charged home against parents, and those to whose care such young persons have been confided; that to the force of their example, more than to any other circumstance, such an awful departure from the right way was to be attributed. Besides, the practises which are taught to youth, whether in families or Sabbath schools, become, by the force of habit, fixed rules of conduct, which are carried out into the every-day concerns of life, and are seen in everything they have to do. If then in affairs of the highest moment they are taught to trifle, to delay, and neglect, and thus to rob the Almighty of his due-in what other capacity can they be expected honourably, and faithfully, to discharge the various obligations which will be imposed upon them in passing through life!

In conclusion, permit me humbly to indulge a hope, that, should any person who has neglected public worship, and against whom the charge of non-attendance, to a greater or less degree, justly applies, cast his eyes over these lines, he may, by reflection, see and feel his error, and be induced by the assistance of Divine grace, in future, to render the homage and service which Jehovah claims in his house. And that some late attenders-if not many-whose practise hitherto has been at once an annoyance to the congregations, and an insult to the worship of the Almighty, will see the impropriety of such conduct, and resolve to show their love and attachment to public worship, by setting an example of order and punctuality in their attendance, which others may be induced both to admire and imitate.

Leeds.

M. J.

R

202

JUVENILE MISSIONARY ASSOCIATIONS.

TO THE EDITOR.-SIR,

As every thing connected with the church of God, and the evangelization of the world, is important; and as, you are aware that, most of the good to be effected, for the future generation, must be done by the young of this: I think you will appreciate my motives in laying before you a plan by which, I imagine, great advantages will be gained, to the church of God and the world.

In the first place, sir, I consider the establishment of JUVENILE MISSIONARY ASSOCIATIONS, composed of the elder boys and girls, as well as the assistant teachers, of our Sabbath schools, to be of the very first importance. Almost all, if not all, will, I believe, agree, that where there are a number of boys and girls, from fifteen to eighteen years of age, it is most difficult to retain them in our schools; and yet, that, this is a most desirable object, as at that age they may become most useful to others. The great difficulty is that of finding them suitable occupation. They cannot be retained as scholars merely; since they can read and spell as well as their teachers. Hence they consider themselves to be, and indeed really are, to a great extent, beyond control! Now, sir, I am sure it is most desirable, that they should be kept, so far under the eye of their instructors, that they may, when arrived at maturity, be useful in the church of God, both to benefit themselves and others.

This being premised, my plan is, to make every school an AUXILIARY MISSIONARY ASSOCIATION. For instance, to appoint one scholar, a president, another vice-president, another secretary, and another sub-treasurer (for in all cases I would appoint as TREASURER, a teacher in whom all parties can confide.) I would then select nine or a dozen as a committee; let a goodly number have collecting cards, and do their best. Let them then meet at stated times, with (at least) one of their teachers present. By thus appointing each other to office, and accustoming each to fulfil its duties, they will be prepared for future usefulness in the church, when mature judgment will enable them to fulfil the higher duties required of them. Instead of indulging in levity and trifling, they will be accustomed to sobriety and steadiness; and by having an interest in the work, will make the prosperity of the church their own. They will then be fully imbued with the importance of the Mission cause, and thus will be better able to assist in evangelizing the world!

In the second place, I think that the plan is not only desirable for the reason I have stated, but that even taking a financial view of the matter, it is not to be despised. Suppose, that we have in our Connexion 150 schools, able to assist in this way: suppose that each of these schools can average about four pounds per annum: we have then £600 to hand over to our Treasurer, and this too, without crippling the efforts, or relaxing the energies of the adult members of the Connexion, and I leave you to judge with what feelings he would receive this handsome subscription, to assist in paying off the debt of our Connexion; and I have no doubt the Committee would most gladly avail themselves of the residue, to send more labourers into the spiritual vineyard!

At

In the school with which I have the pleasure to be connected, we have just commenced a society of this kind, and with considerable success! our first monthly meeting not one half of our collectors reported progress; yet 25s. was handed over to our Treasurer. Now Sir, what is to prevent others from following an example, or even exceeding us in the success of their efforts.