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SCRIPTURE ILLUSTRATIONS FROM CHINESE CUSTOMS AND LITERATURE. No. I.

OBLATION OF FIRST-FRUITS.

"HONOUR the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine," Prov. iii. 9, 10.

The above engraving at the head of this chapter was borrowed from a Chinese work on agriculture, which, in some respects, is a counterpart of Hesiod's poem, on the labours and duties of the husbandman. Each step in the process of cultivation from seed time to harvest, is illustrated by a picture, with some poetic effusions, touching the signs of the season, and the prospects of a crop.

The earliest preliminary is to soak the grain, to fit it for sowing; the last act in the series is to gather it into the garner; and then, as the crowning act, the final stroke of the whole proceeding follows, the oblation of the first-fruits. The above picture displays this part in all its details. The first thing to which our attention may be directed, is the image upon the wall, which serves as a kind of altar-piece. It represents the deity who was supposed to rule over the arable lands, and to have the control of those manifold influences by which the soil is rendered fruitful, and the seed sown productive of the nodding harvest. He holds a sceptre in his hand, as the symbol of his authority, and is invested with long robes, after the ancient Chinese custom; a custom which appears to be of the highest antiquity, and to have had certain ideas of dignity and sedateness associated with it. The glorious Being whom John saw in

the Revelation, was clothed with a podera, or a garment that reached to the foot, Rev. i. 13. Upon the back part of the table, which answers the purpose of an altar, five dishes are ranged in order, and fairly piled with rice in different forms of preparation. The vessel in the centre is replenished with boiled rice, those on each side with that grain, moulded into cakes of various sorts and sizes. The middle space in front of the dishes is occupied by a censer, in which three incense sticks are placed. This censer is filled with ashes, which have fallen from other lighted tapers, and now serve as a medium for supporting the sticks. On each side of the censer a candle nourishes its feeble and flickering flame. In modern times, the candle is made of wax, dyed red, and ornamented with gilded figures. A mat is spread for the chief worshippers, which seems not to be intended so much for the protection of the knees, as for an item in the ceremonies. Upon this the principal worshippers kneel, while those who stand in the secondary relation of servant, or remote kinsman, content themselves by bending one knee upon the bare ground, or bowing low. Outward devotion has its degrees, even within the narrow precincts of a family. This difference in acts of seeming respect, arose, perhaps, not from any thing in the disposition of the parties, but from certain nice conceits about the worthiness of the individuals. The master was more worthy to approach unto God, than his menial or his poorer relative; and therefore he, his father, or elder brother and son, draw near, while the rest make their acknowledgments at a distance.

It is worthy of the reader's observ-| ation, that no person, as priest by profession, is seen in the group. The master of the family claims this office as a part of his heritage. This proves the high antiquity of the rites now under consideration. Noah, Abraham, Isaac, and Jacob, | were priests in their own household, and offered burnt-offerings, and peace-offerings, on behalf of themselves and their dependents, without the help of any other individual who had a greater reputation for sanctity than themselves. In China, to this day, the same prerogative is enjoyed by the father, who never waves his right in favour of any priest. If the ceremonies are of a public kind, or of a foreign extraction, a consecrated functionary assists in their performance; but the layman is their chief worshipper. The Chinese has lost himself in a maze of fantastic polytheism, partly home-born and partly extraneous; but he has stoutly maintained the right that every man has to worship God for and by himself. This accords with the Christian principle, there being only "one mediator between God and men, the man Christ Jesus." Idolatry has done its work in China, for here man forgot his Creator, in all the great essentials of his character, and bowed down to hundreds of imaginary beings; but priestcraft with its enslaving and stupifying powers has only had a partial success. This consideration ought to stir us up to wish more fervently, that we may, ere long, be allowed to set the gospel before that people, that they may see what a compendious method it is for pointing the sinner at once to a way of pleading with his Maker.

away, and joy out of the plentiful field; and in the vineyards there shall be no singing, neither shall there be shouting."

The offering presented by Cain resembles, in nature and meaning the one portrayed in our picture. Whether Cain brought a sheaf, garnished with flowers and clusters of ripe fruit, or whether he ground and kneaded the corn into cakes, or prepared it in some way, so as to render it fit for eating, it would not be easy to decide. In Lev. xxiii. 10, 11, the oblation of a sheaf is specially enjoined. "When ye come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: and he shall wave the sheaf before the Lord, to be accepted for you: morrow after the sabbath the priest shall wave it." If we regard this as the reappointment of an ancient rite, Cain presented a wheat sheaf, or the wellordered bundle of some other grain. Our authority for supposing that it was decorated with fruits and flowers, is derived from the practice of the nations in the eastern as well as in the western world, who mingled the beauties of the garden and the orchard with their oblations. If we look upon the usage of the Chinese as the continuance of a rite coeval with

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the first annals of mankind, Cain accompanied the sheaf with offerings of food ready dressed. But whatever may have been the form of his oblation, God was not pleased with it. "But unto Cain and to his offering he had not respect,' Gen. iv. 5. He was a wicked man, and that rendered his religious service unfit for the acceptance of a righteous God; for the sacrifices of the wicked, however exact they may be in ceremonial rite, or costly in their nature, are an abomination in the sight of Jehovah. St. John has summed up the character and history of Cain in a few words; "Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous." 1 John iii. 12.

The inscription which accompanies the plate in the Chinese book, tells us, that when the five winds had been auspicious, and yielded their ten showers, and the blue heaven had vouchsafed a prosperous year, the princes in old times sacrificed unto God, and delivered the custom of sacrificing to their posterity. This was the chief feature of the harvest home: those of a subordinate character were rest, music, and merry-making throughout the country villages. These demon- It is commonly assumed that Cain's strations of joy, at the close of the hus-offering was deficient, as not being prebandman's toils, when the grain was securely lodged in the storehouse, remind us of what is said in the sixteenth of Isaiah, verses 9, 10, where it is declared, with a mournful beauty, "The shouting for thy summer fruits and for thy harvest is fallen. And gladness is taken

ceded or followed immediately by an animal sacrifice. This opinion is supported by the general analogy of Scripture doctrine, and by a reference to the rituals of expiatory service, that are met with in all parts of the world. But evidence in favour of it may be derived from the

of a custom so venerable for its antiquity, and so hallowed by its associations. If he were seated at the board of a great man in China, he would be awakened to

step and a respectful countenance, approach with a dish laden with some savoury viand, heave and wave it towards him, just as the high priest did the wave breast, the heave shoulder, the basket of consecrated things, and the sheaf of firstfruits before the Lord. See Exod. xxix. and Lev. viii.

language which the Creator used in his condescending expostulation with the angry brother of Abel. "If thou doest well, shalt thou not be accepted? and if thou doest ill, is not a sin offering couch-reflection, by seeing a man with nimble ing at the door? If sin cleaves to thy hands, let them be cleansed by the blood of a sacrifice, and then come and present thy first-fruits. The way is plain, and the means at hand; a lamb, or some clean animal couches at the door; take it, and openly avow thy faith in the blood of an atonement." This view of the passage is countenanced by the Arabic version, and This act of homage seems to recognize seems to be easy and natural, consistent the claim of title which God has to the with the plans of Jehovah, who, in in- thing presented. It declares him to be finite compassion, opened a way for re- the owner of the earth with the fulness pentance, from the first day of man's thereof. Rules for a beautiful display of defection, and instituted the shedding of this sentiment are set down in Deut. xxvi., blood as the seal of that repentance. An- where the Israelite is enjoined to take a other proof in favour of this opinion, that basket of first-fruits, and go to the place Cain's offering was deficient, is furnished where God should choose to set his name by the command which is delivered in and memorial; and there, after proLev. xxiii. 12, "And ye shall offer that claiming the obligations under which he day when ye wave the sheaf an he lamb and his forefathers had been laid, to conwithout blemish of the first year for a clude by saying, "And now, behold, I burnt-offering unto the Lord." Here the have brought the first-fruits of the land, Israelites are expressly enjoined to pre- which thou, O Lord, hast given me." By sent a holocaust, or whole burnt-offering, the basket of first-fruits, God was acknowwhen they were about to bring their first- ledged to be the great Proprietor of the fruits, as an acknowledgment of their land which flowed with milk and honey. obligation to Him who giveth rain and The basket, though in very humble guise, fruitful showers, and filleth men's hearts contained the rental due for the usufruct with food and gladness. And this pre- of the land. Its presentation, therefore, liminary rite seems to be only the re-involved a great principle, and for that enactment of an ancient statute, since it was founded in principle, yea in the very necessity of the case; for when can we approach God, with the tender of our heartfelt thanks for some signal display of mercy, without feeling bound to sue at the same time for pardon, through the expiatory death and sacrifice of his Son?

The terms wave-sheaf, heave-offering, are illustrated by customs now in existence among the Chinese. The thing to be presented is lifted up, or heaved upon the two hands, and then waved towards the object for whose honour or enjoyment it is intended. This point of ceremonious usage is observed, not only in acts of religious worship, but in the expressions of courtesy to superiors and benefactors. The servitor who brings in the smoking animal for the festive board of his master, heaves, or lifts it up with his two hands, and waves it towards the guests, before he proceeds to cut it up for their participation. The mind of a Christian could not fail of being touched with the liveliest emotions, at the sight

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reason could not be lightly excused or dispensed with. The Chinese feeling after God amidst the relics of tradition, and the dim light of his own mind, endeavours to recognize the same principle. He pays, with reverential haste, an early tribute to some god, whom he regards as the owner of his lands, whose genial influences render them productive. He accompanies the payment with joyfulness of heart, while the valleys and the groves echo with the strains of melody and gladness. If we had not a profusion of evidence as to the truth and high antiquity of the Bible, we might perhaps add this to the number; because every investigation tends to show that the Chinese derived the custom of sacrificing, from those who lived before the deluge, and, consequently, from those who were instructed of God as to the grounds upon which it was established, and the forms that should give it an outward decency and propriety, though the real meaning has long been buried under the masses of ignorance and superstitions.

In 2 Kings iv. 42, we read, that "a man came from Baal-shalisha, and brought the man of God bread of the first-fruits, twenty loaves of barley, and full ears of corn in the husk thereof." This short piece of history is of importance, as it teaches us, by example, how we may comply with the spirit of the rule laid down in the verses at the beginning of this article, though there be no visible altar, or any priest to lay our offering upon it. The man from Baal-shalisha gave his first-fruits to the prophet, who ordered them to be distributed among his disciples. In like manner, we should give somewhat of that with which God has prospered us, to the teachers of religion, to societies which, by Bibles, religious books, and the agency of godly men, deal the words of eternal life among the people both at home and abroad. "Let him that is taught in the word communicate unto him that teacheth in all good things," says the apostle, in his epistle to the Galatians, vi. 6. The same inspired writer calls the supply, which the Philippian church had sent him by the hand of Epaphroditus, "an odour of a sweet smell, a sacrifice acceptable, well pleasing to God," Phil. iv. 18.

The dispensation under which we live is spiritual, and not ceremonial, yet the duty of sacrificing by such exhibitions of liberality is still incumbent upon us. The book of Proverbs, which is replete with moral instruction, urges it, while the strongest motives are supplied in the New Testament. Even Hesiod and Theognis in their didactic poems tell us, that a care in sacrificing to God is the way to be happy and prosperous. If we were more frugal in our expenses, and more bountiful in our gifts to God, we should taste more freely the joy which flows out of this duty, when fulfilled according to the spirit and tenor of the precept.

It appears, from the Mishna, a Rabbinical work, which treats upon legal rites, that the Jews had great rejoicings when the first-fruits were carried up to Jerusalem. The choicest portions, which seem to have amounted to one-sixtieth of the whole crop, were carried in baskets of gold, silver, or osier twigs, according to the condition of the person. The whole procession of gladsome worshippers was marshalled into companies, each of which was preceded by an ox, adorned with wreaths of olive branches. A man went

before the ox playing upon a pipe. The citizens went forth to meet and congratulate the crowd, and thus to join in the solemnities of their rejoicing. What a beautiful commentary upon the text, which says that God loveth a cheerful giver!

Christ is called "the first-fruits of them that slept," 1 Cor. xv. 20, in that he has the priority in the resurrection from the dead. He is also the choicest portion, for he is the chiefest among ten thousand. A fair specimen of the rest; for if the first-fruits be holy, the lump is also holy. It is the high privilege of the believer to be brought into conformity with his Master; for when He shall appear his followers will be like him, and see him as he is. He is the pledge of our resurrection, as the firstfruits among the Jews were a token that the crop had arrived at maturity, and only waited for the sickle of the reaper.

G. T. L.

THE GROWTH OF GRACE.

THE growth of grace in the heart may be compared to the process of polishing metals. First, you have the dark substance, neither possessing nor reflecting light. Presently, as the polisher plies his work, you see here and there a spark darting out, then a strong light, till by and by, it sends back the perfect image of the sun which shines upon it. So the work of grace, if begun in our hearts, must be gradually and continually going on, but will never be completed, till the image of God can be seen perfectly reflected in us.-Dr. Payson.

ENERGY OF CHARACTER.

I LATELY happened to notice, with some surprise, an ivy, which being prevented from attaching itself to the rock beyond a certain point, had shot off into a bold elastic stem, with an air of as much independence as any branch of oak in the vicinity. So a human being, thrown, whether by cruelty, justice, or accident, from all social support and kindness, if he has any vigour of spirit, and is not in the bodily debility of either childhood or age, will instantly begin to act for himself, with a resolution which will appear like a new faculty.—Foster.

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QUEEN Elizabeth died about three in the morning of March 24, 1603. The council had taken precautions against popular tumults, by securing, a few days before, some noted turbulent characters, and a considerable number of the more desperate vagrants then in London; for some difficulties were expected, in regard to the succession to the throne. By hereditary right, the crown of England came to James vi., king of Scotland, as the descendant of Margaret, the eldest daughter of Henry VII.; but by the will of Henry VIII., and the sanction of a statute passed by the parliament in the thirtyfifth year of his reign, the next succession was in the family of the duke of Suffolk, the descendant of Mary, the younger daughter of Henry VII. The late queen and her ministers were in favour of the succession of king James, and the greater part of the English nation were inclined the same way; for all wise persons saw the advantage of the whole island of Great Britain being under one monarch. And although at the moment a Scottish king might be distasteful to the English nation, yet, as Henry VII. wisely said, when the marriage of Margaret was objected to, as probably leading to this result, it was evident, to reflecting minds, that the general tone of the government would be influenced by England, that

being the largest portion of the united nation. There were others who claimed a right to the succession, but all on inferior and untenable grounds; so that it is unnecessary here to notice their claims particularly.

Sir

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The council assembled without delay, and directed James to be proclaimed king, with the usual formalities. Robert Cecil, who had devoted himself to the interests of the Scottish king, himself read the proclamation at Whitehall and Cheapside; and messengers were immediately despatched, with official intelligence to James at Edinburgh. The news had been anticipated by some private persons, the first account being brought by sir Robert Cary, who was waiting at the English court for this purpose. hearing the report of the death of the queen, he gained admittance to the palace at Richmond early in the morning of the 24th, and with great difficulty got out again, as by order of the council, none were allowed to enter, or depart if they had entered. His sister, lady Scroop, one of the queen's ladies, saw him among the crowd, after he had got out, and threw to him from a window a sapphire ring which had been placed in her hands by king James, to be sent as a token, in case of the queen's death. On receiving this, sir Robert was certain that the important event had taken place, and immediately prepared to take horse, though the council desired to

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