tween members of the synagogue, instituted the instruction of the and the power of ordaining ministers. Second-The minister or angel of the congregation, (shelih hetsebur.) This officer, Prideaux thinks, was one of the rulers, to whom was assigned a special part of their joint duty. He labored among the congregation in word and doctrine, preached, sometimes kept the book of the law, appointed the readers, designated the sections of the Prophets to be read, and stood beside the readers and overlooked them, to see that they read aright. Hence he was also called (hegen,) episkopos, or overseer. Third-The Deacon or Almoner. There were usually three of this rank, and their business was to collect alms for the poor and appropriate them to the needy. These alms were gathered from three sources :-1st, Two or three of the deacons went round the town with an almond-dish (lethmehui) every day, and collected what they could for "the world"—that is, the poor Gentiles. congregation in the law, and the development and enjoyment of a spirit of devotion among the Jewish nation :-in the fulness of time, may we not also conclude, a providential arrangement preparatory to the more easy and untrammelled introduction of the great and more glorious organization of the Christian church? Having thus briefly presented its office-bearers, let us now consider for a moment the details of its service. This, as before stated, was prayer, the reading of the Prophets, and such expositions and remarks as the passages read might seem to call for or suggest. The congregation being assembled and seated, the males and females apart, with their backs to the east and all facing the officers, who sat with their backs to the west, the minister of the congregation rose, and with him the other officers and all the congregation. Having ascended into the pulpit, the congregation standing in an attitude of solemn devo2nd, In the syna-tion, he proceeded to offer up public gogue there was placed a poor's chest, prayers. These were very numerous. (lekupe,) in which on Sabbath days, Those most generally used in the synthe charitable put what they could agogues were, in the days of Jesus and spare, for the relief of the poor Jews. his Apostles, the Shemene Oshre, or And 3rd, The alms from the field, the eighteen prayers supposed to have or the gleanings of the corn-fields- been composed by Ezra; and, after of the vintage, &c. the commencement of the Christian dispensation, a nineteenth, added by Rabbi Gamaliel, against the apostates or Christians. At the end of each of these prayers, all the congregation, male and female of age, said Amen! Fourth-The Thurgemin or interpreter, who stood behind the reader, and translated the portion read from the original Hebrew into the vulgar tongue. | Fifth and Sixth-These are sup- After these nineteen prayers, conposed to have been the Doctor of the sidered the most solemn part of their divinity school and his interpreter. exercises, followed the repetition of This school was commonly attached their phylacteries, three portions of to the synagogue, and in it the tradi- | scripture found in the ivth Deut. tions were taught by the Doctors, 4 to 9, xi. 13 to 21 v.; and xvth who, for the purpose of inspiring the Numbers, 37th verse to the end. people with a deeper sense of their These were repeated, however, only dignity, always spoke in an under | twice-a-day-morning and eveningtone to an interpreter. Thus organized, the Jewish synagogue was evidently well adapted to the great purpose for which it was and only by the males of free condition -women and servants being exempt. They were also interspersed with short prayers; and next came The reading of the law. For this purpose the law was divided off into fifty-four sections, to suit the number of weeks in their intercalated years being reduced by adding two or more short ones together, to suit the number of weeks in the common year. Thus every year, commencing at the feast of tabernacles or the first Sabbath after, they commenced anew the reading of the law, and proceeded regularly through according to the arrangement of the sections. But as only one section was read per week, and the law must be read each synagogue day, they adopted this order. On Monday morning they read one half the section for that week-on Thursday morning they read the other half, and on Sabbath day they read the whole section over again, both in the morning and evening; so that those who had leisure to attend the synagogue during the week, might hear the whole section read three times; and those who could only attend on Sabbath days, could hear it twice. There were various readers After the reading, next in order appointed in every synagogue-on came the expounding of, and preachsome occasions as many as seven ing or exhorting from, the sections participated in reading one section-read. While the reading of the law and on no occasion could a section be read by a fewer number than three. These were called upon in succession, by the angel or minister of the congregation, according to his pleasure; and when he had summoned one to the desk he always accompanied him with the roll of the law, showing him the portion for the day, and overlook-up and beckoned with his hand." It ing him as he read. He never desired the reader to proceed, however, till himself bidden by a ruler. manner as the law had been, and according to the same order, regularly read in its stead. After the reading of the law was restored by the Maccabees, the reading of the Prophets was still continued, and the two were read conjointly in their corresponding sections, down at least to the time of the Apostles; for it is said that Paul entered the synagogue at Antioch, and after the reading of the law and the Prophets, stood up to speak, and more generally in Acts xiii. 27, with xv. 21, that this was done every Sabbath day. As the law was read in the original Hebrew, and the common language of the people after the captivity was Syriac, it became necessary to call in the aid of an interpreter. This officer stood beside the angel and reader, and translated the section read. If it was the law, the reader paused at the end of every verse, till it was translated; but if the Prophets, then he read three verses together before | pausing for the translation. Thus was the law read regularly in the synagogue till the time of the persecution by Antiochus Epiphanes. Among other restrictions laid upon the Jews by this bitter persecutor, was an inhibition, under heavy penalties, of the reading of the law. This led to the introduction of the prophecies, which, not being included in the decree, were divided off, in like required always the officers to stand, it appears from the example of our Saviour, Luke iv. 20, that, in expounding, they resumed a sitting posture; yet Paul, we are told in Acts xiii. 16, when invited by the rulers of the synagogue in Antioch of Pisidia to preach or exhort, "stood appears that the business of expounding was performed by the reader according as the verses of the section read might seem to require, and that the expositions were interlarded with the reading, very much after the manner of the explanatory notes of a commentator; whilst the preaching or exhortation was after the entire section was finished- and by any member of the synagogue whom the rulers might invite, or even a stranger whom they might observe worshipping with them in the congregation. Thus our Saviour, as his custom was, stood up to read in his own synagogue, or that of his native city; and after reading three verses in Isaiah, closed the book, handed it to the angel or messenger, who stood beside him and overlooked him while he read; and having sat down, began to expound unto the congregation the passage before them. But under other circumstances he preached and exhorted, declaring the doctrine of his reign, and developing, as one who spoke not from a text, but from his own authority, the great elements of that new system which was to regenerate the world. So also his Apostles-as Paul and Silas in the synagogue at Salamis and Antioch, availed themselves of the opportunity which this part of the synagogue service afforded, to preach Christ to the Jews. Such is a brief and condensed statement of the synagogue worship, evidently connected closely with that order which we call ancient or apostolic. We trust in aiming at brevity, we have not been obscure; but that, though omitting some minute details peculiar to the Jewish system, we chapter of Leviticus and there found the order for the feast of tabernacles, which, since the days of Joshur, the son of Nun, the children of Israel had neglected; and understood that it was their duty to observe it, they at once set about the necessary preparations, and with great gladness resumed the observance of this ancient and long neglected feast. This was a true reformation-one which set not out with a new theory, perfect and complete, by which every thing was to be stereotyped, but one whose great principle was to inquire diligently first into what was written, and then with perfect submission to the divine authority, to take measures for its observance. This, we trust, is the spirit and temper of the reformation of this nineteenth century, and that as we learn so will we all be ready to live. May the Lord direct us in all our inquiries into his will, and incline our hearts to walk in all his ways! W. K. P. CORRESPONDENCE. have presented in an intelligible form, THE WORKING-CLASSES & RELIGIOUS a perfect outline both of the order required and the means by which it was maintained in their public assemblies, called for the purpose alike of edification and of comfort. Will such of our readers, as feel an interest in the great and important element of the Christian system, which we are attempting to develope under the comprehensive term discipline, give to this summary a careful consideration, that the after use we may make of it may be more readily and duly appreciated, and the conclusions to which it assist us in coming more may discreetly examined. We are told, that in the great reformation effected under the Tirshatha, Nehemiah and the priest Ezra, after the Babylonish captivity, when in the public reading of the law they came to the 23rd INSTITUTIONS. "THE NONCONFORMIST." DEAR SIR, - At the commencement of the present year, the Editor of the NONCONFORMIST opened his pages to a series of articles under the title of The Working Classes and Religious Institutions;" and in the March number of the HARBINGER appeared an extract from the concluding article of this series. From that period to the present time, no further notices have enlightened the readers of either periodical. The "why and wherefore" are left to be inferred. Now the articles alluded to were read with earnest attention by many, because they dealt vigorously with a subject of surpassing importance, involving considerations which ought to have their due influence over the mind of every inquirer after truth—namely, the alienation of the working-classes from the religious institutions of the day-an alienation that cannot be viewed but with the most profound feelings of regret. It is true, no additional light was thrown over matters which had already arrested the gaze of the thoughtful Christian man; but the facts themselves were stated with a freedom from prejudice—and, apparently, a sincere desire to propound a remedy-not exactly characteristic of the modern journalist, who, but too frequently, is cabin'd, cribb'd, confined," by the party which supports him, and the boundary of whose views it is treason to overstep. In these articles certain facts were brought out prominently, and the public mind—or, rather that portion of it which is acted upon by our religious periodicals-unfamiliar with such startling pictures of truth, directed its attention to the sketches so strikingly pourtrayed. What, then, were these facts? They may be stated in a few words. That the workingclasses are beyond the pale of modern religious institutions; and that Christianity as embodied in the New Testament, and Christianity as developed in the institutions of various denominations, are very different objects-diverse in spirit and action. We do not deny that these diversities have their respective peculiarities, which approach nearer to the standard of truth than others; but the dissimilarities become only the more apparent as the divine original is brought in contact with them. The deduction arrived at by the writer of the articles in the NONCONFORMIST seems to have been somewhat of this character-that inasmuch as there existed a wide difference between Christianity as evidenced in the lives of the early disciples of Jesus, and Christianity as practically exhibited amongst us, the working-classes remained unimpressed by any manifestation of its claims. This is the conclusion to which the teaching of the writer most assuredly points. It is somewhat disheartening to find that the writer has not moved forward in his investigation. Having cleared the grouud, and levelled the surface, it was surely incumbent upon him to throw out some hints as to the object contemplated in so doing. If the inquiry be left where the NONCONFORMIST has abandoned the matter, it might as well never been entered upon. The aim of investigation into the source or origin of evil, should be suggestive of remedy. In this instance, however, we have nothing of the kind. The evil is pourtrayed in all its sombre hues, and then dismissed with some hopeful trust in the future. Very irrational, this sort of inquiry. Now, having accounted-satisfactorily accounted to his own mind-for this alienation of the working-classes from the religious institutions of the day, and having, moreover, pointed out the features which this alienation assumes, it was surely the part of duty as well as of sound wisdom, to indicate the way by which this anomaly may be put an end to. Was there this alienation, or any symptoms of it, in the time of the apostles? Do we read of it in their inspired writings? Is it chronicled in the records which transmit their acts to the human family, in all their ramifications and 66 wanderings? Did not the poor receive the gospel gladly? Yes, it is so communicated to us. Then, if there be this marked difference between the reception of the truth by the poor in our times and the days of the apostles, we may depend upon it the cause originates not in any variation in the message of Him who is the same yesterday, to-day, and for ever"— it rests with man, who either does not present the gospel in its purity for reception by the working-classes, or fails to exemplify its practical worth in his life and institutions. It remains the same. The lapse of time affects not its all-subduing power. As it was in the early dawn of the Christian era, so it remainsbeautiful, beneficent, and pervading-beneficent as the Mind whence it emanated, its pervading spirit is essentially grateful to the sons of toil. It seeks to establish principles that would exercise a benign influence over their condition. If, therefore, our religious institutions fail to attract the sympathies of the working-classes, as did the message of glad-tidings proclaimed by the apostles, it becomes important to inquire whether they agree with each other, and if the difference is not such as to produce the alienation already referred to. So acute an observer as the writer in the NONCONFORMIST could scarcely fail to perceive this difference. P. Q. [NOTE.--The Editor of the NONCONFORMIST having dismissed the subject referred to in the foregoing communication, it is sent for insertion in the HARBINGER, instead of to that publication. Before Christianity can produce its original effect on the understanding and conscience, or bring under its elevating and sanctifying influence the working-classes, there must be a return to first principles. Proclaimers of Jerusalem; or, in other words, they must anthe gospel en masse must begin their work at nounce the doctrine of the Lord as it was promulged at the commencement of the gospel dispensation, and for the same purpose. What was announced as gospel then ought to be proclaimed now; and, in order to success, our theory and practice must be the same as in the days of the apostles. What was then matter of fact is so still--what were then established as Christian law and institution remain in operation until the coming of Christ, when He will judge the world in righteousness according to the gospel. He has given no authority, either to friend or foe, to compromise Ilis truth, or to pander to the caprice, ignorance, unbelief, or will-worship of men. The primitive Christians were steadfast in the apostles' doctrine, in the fellowship, (contribution) in the breaking of bread, and in prayers. These were the divinely consecrated channels--the institu- | I allude to the articles entitled " Emigration you tions of public worship by which the disciples and Christianity." Fully assenting to all you of Christ held communion with their Father in have said relative to the distress of the working-classes in Great Britain and Ireland, it is heaven, and with each other on earth. By ob- evident that the project of the churches of the serving these institutions on the first day of the Reformation uniting to afford help to such of week, the disciples became separated from the the poorer brethren as desire to emigrate to worship of both Jews and Gentiles, being caother lands, is at once a work in unison with lumniated, of course, by each party, as "teachthe church's duty to the brethren, and also one which will exert a reflex influence on the world ing customs" which were not lawful for them in worldly matters. If the labour supply of to receive, especially as before they could offer these lands be greater than the demand, it needs acceptable worship, they had to renounce the no argument to show that the lessening of the vain traditions received from their fathers, and supply by emigration, will greatly benefit those to be baptized into Christ for the remission of who remain. Thus viewed, such a course as sins, that they might commence a new and de-church, present the beautiful spectacle of the have advocated will, if pursued by the voted life to Him who had tasted death for every man. To be saved by a crucified one, and through such a medium, was highly offensive to the pride of human wisdom. This gospel was a stumbling-block to the Jew, and foolishness to the Greek; but to those who embrace its principles, it was, and is still, the power and wisdom of God to their present and eternal salvation. To be regarded by men as uncharitable and narrow-minded, when pleading for divine institutions, and a return both in theory and practice to the commandments of the Lord, is nothing new under the sun; nor is it any disgrace even to be persecuted for righteousness sake. But to be persecuted while following the commandments of men in the name of religion, can yield honour to no one. What a catalogue of vindicators of divine truth we have recorded in the Bible-men and women of vigorous and uncompromising minds. What calumny and reproach they endured on their pilgrimage to eternity; and to no one are such remarks more applicable than to Jesus, the author and finisher of faith, who is the way, the truth, and the life who for the joy that was before him, endured the cross, despising the shame, and is now sat down at the right hand of the Majesty on high, from thence expecting till all his enemies be made his footstool. Will any of our readers take up the subject, “The Working Classes and Religious Institutions," where the Editor of the NONCONFORMIST left it? A short space under the head of Correspondence, shall be allotted it.-J. W.] church doing good to all men, and to the household of faith. But this, like all other works in which the church can righteously engage, has stretch far away into the eternal world. There no limits assigned to its consequences - they is one feeling which occupies my mind when I read of the exertions made by various bodies of professors in preaching the gospel it is a shame that we are doing so little for the heathen. Besides, by a neglect of the means in vineyard; and while we cannot but rejoice that our power, we permit others to occupy the the gospel has been preached, there is cause for grief that with it there is mixed up so much of man's invention. The heathen are learning much of Jesus, but how much have they to unInvited by missionaries to become members of learn before they can see him in his beauty? their churches, how much that is worldly must be swept away before they spiritually discern that church which has but one head, even Christ Jesus. EMIGRATION AND CHRISTIANITY. DEAR SIR--I have had my attention called, in your HARBINGERS for June and July, to a subject, the proper working of which is in my opinion fraught with important consequences. fear, but ill-adapted to the spread of primitive Again, the modern system of missions is, I order. We send a missionary to foreign lands, and secure him in the receipt of an annual salary: but what is the effect on the minds of the heathen? So far as they have learned anything, the history of priesthood (whether of idolatrous, or of the so-called Christian religion) conveys to them an impression of rapacity in regard to gold-of an exclusiveness that tends to subvert private judgment, and exalts the priest as a God above his fellows. Again, is it after approving the sincerity, zeal, and ability not asking too much of human nature, that of a brother among us here, we send him to a strange land as a missionary? Is it not, I ask, too much to hope that he will (should the Lord give him souls for his hire) assert that scriptural doctrine among his flock, the effect of which is to exalt them to the high calling of being fellow-workers with Christ, and to lower him to the standard of the rest? The terms on which the primitive church can send out a missionary are, that he be supported by his brethren at home, till the Lord has made a people willing in the day of his power, and that then |