better. Still this is much lower than the Connexional average, and than it ought to be, as the morning is the best time for the schools, and in many, the only time when the children are trained to attend public worship, by being formally taken to the house of God.

On

every account, the attendance at morning school should be raised. Many means of securing this object have been suggested, but none so likely as the regular and conscientious attendance of officers and teachers themselves. All experience goes to prove that the attendance of the teachers determines the character of the morning school if they be punctual and attentive, the scholars will be present too, but if they be remiss and irregular in attendance, their scholars will form the same habits from the effect of example.

Some improvements in the organization of the larger schools have been effected by the separation of infants for collective teaching; by keeping senior scholars under the same teacher, instead of removing them according to some rule of age and proficiency; by the formation of Young Men's Associations for theological study or literary improvement; by the commencement of teachers' preparationclasses, sometimes under ministerial superintendence, for a more careful study of the lessons prior to their use; by the adoption of the proposed draft of rules in the management of particular schools, and of local unions of all the schools of a Circuit for mutual counsel and help. These unions have existed in some of the larger Circuits and towns for many years, but they have become more general the last ten years, and bid fair to improve the methods of the schools within their influence. The Bolton Bridge-street Circuit Union was originated in 1828, remodelled in 1846, and has now become the parent of similar associations in the Wesley and Park-street Circuits of that town. In the absence of Connexional rules for such unions, many later Circuit Unions have been formed on the Bolton model. They have been established in Guernsey, Longton, Wakefield, and Newcastle-uponTyne this year, and are contemplated in Stoke-Newington, Lincoln, Alford, and other Circuits. Frequent references are made in the schedules to their beneficial influence, in giving the teachers more correct and enlarged views of the work in which they are engaged; in affording encouragement to the smaller schools by systematic visitation and occasional intercourse with the stronger; in promoting a uniform system of school-records, and securing trustworthy statistics; in diffusing information on the theory and practice of teaching; and especially in the general application of Connexional

principles. As an illustration of the stimulus which such associations give, we may adduce an extract from the First Report of the Newcastle-upon-Tyne Union. It states that "the number of schools, in the Union is 21; officers and teachers, 443; and scholars, 2,904. The average morning-attendance of schools meeting twice each Sunday, is only 38 per cent. of the numbers on the books; scholars in Society and on trial 136, or nearly 5 per cent. These standards, we consider, are much too low. In 10 schools the Conference Catechisms and List of Lessons are used; 2 use the Lessons only, and 1 the Catechism. In these schools nearly 6 per cent. are members of Society, whilst in the 8 schools which do not appear to possess any regular or systematic plan of action, only 1 per cent. of the scholars are members. Nor does this distinction apply only to the town or larger schools, as a comparison amongst the country schools shows that in the systematic schools 3.4 per cent. of the scholars are in Society; other schools return 1.4 per cent.: so that the former appear to be more than twice as fruitful in results, whilst in the larger schools the proportion is still greater. May not the reason of this be that system does not so much spring from largeness of numbers as from a desire to train and govern in the most methodical and effective manner possible? thus energy is put forth, and Work, with its sister, Faith, ensures the approving smile of Heaven." (p. 3.) The Draft of Rules for the management of schools, having been considered again by the Education Committee, will be presented to the Conference, improved by the suggestions received during the year; and, if that should be adopted, it may be worthy of consideration whether modelrules for Circuit Sunday-school Unions may not advantageously be prepared.

*

There are 2,016 libraries connected with the Sabbath-schools, containing 500,892 volumes, and having 85,134 readers; an increase of 66 libraries, with 24,142 books, and 2,921 readers. There are yet 3,224 schools destitute of this useful auxiliary, or more than one half of the whole. And it is questionable whether, where libraries do exist, they are made as serviceable as they might be. There are 12,000

fewer readers than there are scholars above fifteen years of age. The return of the Cherry-street Circuit, Birmingham, says that, "Though there are five libraries and 2,894 volumes, it is remarkable that so many volumes should have only 134 readers in the entire Circuit. This may arise from the availableness of libraries

The Draft of Rules, as amended, was adopted by the Conference.

connected with the town, but it must be regretted that our own literature is not more extensively read. The libraries are not wanting in attractive and suitable books." In the Manchester District "the number of scholars who avail themselves of the school-libraries is very low; not more than one scholar in seven is reported as a reader. It was felt that this fact needs looking to forthwith." The supply of good reading to our Sunday-scholars is second in importance only to the communication of the power to read; and care should be taken to extend the privilege of using the library-books as widely as possible. Some startling revelations of the extent to which trashy, sensational books and serials are read by the young, suggesting and leading to the commission of crime, have been made during the year, the antidote to which can only be found in the free circulation of pure literature, and in familiarising the minds of our scholars with better books before they are exposed to the seductive influences of such infamous publications. Special notice was taken in the Lincoln District Meeting of the inadequate provision for supplying the children and teachers with books for reading, and it was thought that, "if the managers of schools, instead of spending so much money annually in rewards,' would devote some of their surplus funds to the formation of good libraries, much more permanent benefit would be the result."

4,410 schools, or sixty-seven more than last year, are reported as using the Conference Catechisms, and 4,617 schools, or eighty-four more, as being regularly taken to chapel.

The total expenditure, exclusive of treats, has been £35,525 2s., or £933 more than last year.

The most pleasing figures of all are those which relate to the spiritual results of the year's labours, and they call for devout thankfulness to God, "who giveth the increase." The number of teachers, who are also members of Society, is 76,702 -an increase of 3,147; of scholars in select-classes for religious improvement, 17,676-an increase of 1,243; of young persons not Sabbath-scholars, who are in Bible or Catechumen classes, conducted by Ministers, 9,325; and by others, 6,517an increase upon the two of 5,172; of scholars in Society, 36,944-an increase of 4,046. The only decreases, to the number of 59, have occurred in three Districts; whilst increases in the remaining 29 Districts have amounted to 4,103. Several Districts have been favoured with" showers of blessing." All the Circuits but three in the Newcastle District returned an in

crease of members from the scholars, and a total of 607; the Manchester and Bolton District reports one of 666; the Whitby and Darlington District recorded its gratitude "to find an almost universal improvement, there being an aggregate increase of 945 scholars, 352 teachers, and 232 scholars in Society;" and the Liverpool Districts expressed thankfulness that "large numbers of young persons connected with the schools had been led to decision for Christ, and enrolled as members of the Church.' All kinds of scholars, as well as teachers, have shared in the blessing. At Faversham, in Kent, "many of the children have been savingly converted; and, as a means to an end, this has been brought about by special meetings for prayer, and by direct and earnest appeals to their consciences; at St. Agnes and St. Ives, in Cornwall, "many young people and senior scholars have sought and found peace with God;" at Sherborne, in Dorset, "a considerable number of the members of the adult classes have been converted, and become members of Society." At Reeth, in Yorkshire, " a gracious influence has rested on many of the schools, resulting in the conversion of many of the teachers, and producing greater earnestness and spirituality in teaching;" at Dodworth, Barnsley Circuit, "scores of teachers and scholars, long convinced of the reality of religion, have sought and found its saving power, and become faithful witnesses for Christ to all around;" and at Bradford the schools of the Kirkgate Circuit have "been visited by a revival of religionsome in a marked manner, the fruit of which remains." "At Richmond-terrace, the children's classes for religious improvement on the week-day are still full of interest to themselves; at Lowmoor Chapel school"a serious and tender work began in February, which has extended to the other schools in the neighbourhood, and is pronounced by men of experience the most genuine they have ever witnessed. Scores of the children and elder scholars profess to have found peace with God, and have joined the Society-classes; and from them the savour seems to have spread to the adult population." These and similar instances of Divine approval and blessing may be accepted as the fulfilment of God's own promise: "I will pour My spirit upon thy seed, and My blessing upon thine offspring; and they shall spring up as among the grass, as willows by the watercourses. One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel."

SUMMARY. - The Israelites are commanded to observe the year of rest, the day of rest, and the three great feasts; and have the promise of preservation and guidance, health and plenty, victory and dominion.

I. ORDINANCES.-(1.) The rest-year, -V. 10, 11. These verses give directions respecting the year of rest, which, however, was not formally instituted till some time afterwards. See Lev. XXV. 3-7. They were to sow and reap for six years; and during the seventh year the land was to lie fallow. The promise connected with this command was truly marvellous. The sixth year, by God's blessing, would produce food enough for three years! See Lev. XXV. 20-22.

(2.) The rest-day.-V. 12, 13. Here are directions respecting the day of rest, which had been instituted previously. See ch. xx. 9-11. Special prominence is given to the notion of rest and refreshment, as intended to be afforded by the Sabbath; and the subject is pressed in favour of beasts of burden, slaves, and foreigners. V. 13 shows the spirit in which these two commands should be observed.

(3.) The three feasts. V. 14 - 19. They were to keep, each year, three great national festivals; on which occasions they were to make pilgrimages to the sanctuary of Jehovah. Amidst the toils, and burdens, and sorrows of life, these times of festal rejoicing would be in themselves a blessing; but they were especially valuable, because accompanied by the privilege of appearing before the Lord their God. The feast of unleavened bread, or the Passover, was instituted previously; and all that is added here is, that they were not to come before the Lord empty; i. e., empty-handed,

VOL. III. NEW SERIES.-November, 1868.

The

but with sacrificial gifts. This command related to all the feasts. other two festivals are mentioned here for the first time. At the feast of harvest, or Pentecost, the firstfruits of their field-labour were to be presented to the Lord; that is, as subsequently explained, the first loaves made from the new wheat. See Lev. xxiii. 17–21. The feast of ingathering, or of tabernacles, was to be held at the end of the civil year, which began with the preparation of the ground for sowing, and ended when all the produce of the fields and gardens was gathered in. It was afterwards fixed for the "fifteenth day of the seventh month." See Num. xxix. 12. Each of these feasts commemorated some important fact in the history of Israel. The Passover celebrated the exodus from Egypt. Pentecost, which means "the fiftieth," was to keep in mind the giving of the law on the fiftieth day after the Passover. It is called the "feast of weeks" because there were seven clear weeks between the exodus and the giving of the law. The feast of tabernacles commemorated the dwelling of the Israelites in tents during their stay in the wilderness. Verses 17-19 lay down rules for the proper observance of these feasts. Only males, meaning such as were included in the census, (Num. i. 3,) were commanded to make these pilgrimages; though women and children were not excluded. See 1 Sam. i. 3-7; Luke ii. 4143. My sacrifice,-i. e., the Passover, which typified the Lamb of God. Upon leavened bread,-i. e., "until all leaven is removed from your houses." The seething, or boiling, a kid in his mother's milk, is forbidden as unnatural and improper. "Even human nature shudders at the thought of causing

2 A

the mother to lend her milk to seethe the flesh of her young one!"-Dr. A. Clarke.

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II. PROMISES.-(1.) Preservation and guidance.-V. 20- 23. An Angel.— No created angel can be meant, for Jehovah's name was in Him; i. e., Jehovah revealed Himself in Him. He was, therefore, the great Angel of the Covenant, the Lord Jesus Christ, in whom dwelt "all the fulness of the Godhead bodily." Being Himself God, He demanded unconditional obedience, and would refuse pardon to the obstinate and incorrigible.

(2.) Health and plenty.-V. 24-26. Bread and water are mentioned as being the provisions indispensable for the maintenance of life. Compare Isai. iii. 1; xxxiii. 16. Besides food, health, prosperity, and long life are promised to the obedient.

(3.) Victory and dominion.-V. 27— 33. My fear.-Compare ch. xv. 14— 16; Deut. ii. 25; Josh. ii. 11. Hornets.

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These are a very large species of wasp, much dreaded by both man and beast. Compare Josh. xxiv. 12. Become desolate, for want of men to cultivate it. Multiply. Compare 2 Kings xvii. 25, 26. The sea of the Philistines, the Mediterranean. The desert, of Arabia. The river,-Euphrates.

REFLECTIONS.1. The very beasts

should have their Sabbaths.-God takes care for oxen.

2. God requires a portion of our property. It is at once a privilege and a duty to support His cause. We can only offer Him what He has given.

3. It is very wicked to disobey Christ. -He may refuse His forgiveness. He commands you to believe; and "he that believeth not shall be damned." 4. Jesus is with us.-. -As He was with Israel, so He is with His people. Hear and obey Him. Dare not to provoke Him; and He "will be an enemy unto your enemies, and an adversary unto your adversaries."

5. His blessing maketh rich.-However coarse and scanty may be your provision, if He bless it, it will be both sweet and sufficient.

6. He proportions our happiness to our holiness. Our true prosperity depends upon our faithfulness. When our "righteousness" is as the "waves," peace" is as a "river."

our

Isai. xlviii. 18.

See

QUESTIONS.-What is said of the year of rest? of the day of rest? What was the first of the three feasts? Why was it called the Passover? Which was the second feast? Why is it called Pentecost? What did it commemorate? when was it held? Why was the feast of tabernacles appointed? why was it so called? when was it kept? Who is meant by the Angel that was promised? Why is it so wicked to disobey Him? What blessings. are promised? to whom?

SUMMARY.-The righteous and the wicked are contrasted in life and death. It is well with the righteous, and ill with the wicked. This is confirmed by the Psalmist's observation and experience.

I. LITTLE AND MUCH.-V. 16. David places the small possession of one righteous man in opposition to the collected goods of all his ungodly neighbours. His little is better than their much, because it has God's blessing in it. V.17. The arms mean the power to do

He

evil. He whose arms are broken, can no more either help himself, or injure others. V. 18. This knowing of the Lord includes His loving care. preserves the lives of His saints, and will not suffer them to want. V. 20. The wicked, though prosperous for a season, shall certainly pass away like smoke. V. 21, 22. While the wicked, overtaken by God's judgments, are unable even to pay what they have bor rowed, the righteous shall have means to show generosity. See Deut. xv. 6.

II. AN OLD MAN'S TESTIMONY.V. 23, 24. If we submit to God's guidance in everything, He is sure to delight in our way, i. e., all our concerns and undertakings; so that we must prosper. Even if we fall into difficulties, He will help us out of them. V. 25, 26. What the Psalmist is saying of God's goodness to His people, was confirmed by his own observation and experience. He admits before that they may fall into temporary trouble, and even he was once driven to beg bread of the churlish Nabal; but he had never known either the righteous, or their seed, to be left in continued destitution.

III. SAFE AND UNSAFE.-V. 30-36. Because the law of his God is in his heart, all the words and actions of a good man are in agreement with it. Notwithstanding the malignant opposition of the wicked, he advances steadily and surely in the good path. He may sometimes be discouraged; but his enemies shall be suddenly and mysteriously cut off, and then all will be plain.

IV. THE TWO ENDINGS.-V. 37-40. The perfect man is the man who is described above. Mark him! His sins are pardoned, and his soul is sanctified. He bears God's image, and God not only cares for him through life, but gives him a peaceful death. He trusts alone in God; for he knows that only He, through the merits of His Son, can

save him. Contrast with this the end of the transgressors, when God cuts them off. They have no God to trust in, and no salvation to hope for.

REFLECTIONS.-1. Though the righteous have but little, they are blessed.God gives that little, and with it His special blessing.

2. They who have much, may yet be very unhappy.-They often obtain that "much" by unholy means, and God's blessing is withheld from it.

3. The lives of God's people are in His keeping.-Their times are in His hands; and they can only die when He pleases.

4. God's people have His law within them.-God is not our God if His law is not in our hearts, guiding and governing our lives.

5. The righteous have peace at the last. -Their lives may have been more or less cloudy and stormy; but they die in peace, and then "enter into peace," -pure, perfect, everlasting peace.

6. Sinners never end well.-God cuts them off at once from life, and hope, and happiness.

QUESTIONS.-How may a little be better than much? What is meant by "the arms of the wicked?" by God's knowing "the days of the upright?" What does David say of himself! What had he observed? By what are the righteous governed? How do the righteous and the wicked differ at last?