summer season, hovering over the river near Canton, just as the birds are wont to do in creeks and harbours near the sea, and copy so exactly their pendant mode of staying themselves in the air, that the writer was for some time deceived by them. An elastic piece of board is often connected with the string, which utters a humming sound as it is put into action by the varying tensions of the cord. The swing is a diversion in some request among them. A board, which answers the purpose of a seat, is suspended from some lofty tree, so that the oscillations of this pendulum are performed in the arc of a very large circle. The extent of the sweep, and the height to which the swing soars, try the courage and resolution of the party who ventures upon such long-winded excursions, while the cries of "Forbear!" "Stop!" "Not so high!" are the subjects of great mirth to the numerous spectators. In the section of the Chinese Encyclopedia dedicated to sports, a lady is represented as enjoying this exercise in a swing that is suspended from a beam, supported by two posts. The scene is laid amidst the trees and rockwork of a Chinese garden. The Chinese are gamblers from their childhood, and seem to prefer games of chance to almost every other species of amusement. A table, with a large circle divided into eight arcs or sections, is very common near the places of public resort. These eight sections are an imitation of the eight kiva, or philosophic emblems of permutation. A shaft turns upon a pivot, Îike the needle of a compass, which the player, after placing his money upon one of the sections, whirls round in glowing hope that it will stop and point towards the arc he has selected. If this happens, the sum staked is doubled; but it is easy to see, by the slightest reference to the "doctrine of chances," that the probability of his winning is small, when compared with the chance. A bystander once pointed this out to a man who was losing his money at the game; but he seemed to think it was all fair enough, as no one was obliged to play against his will. Of still more frequent appearance is the man who seats himself upon a stool, inverts the lid of the basket which holds his vendibles, and, treating it as a table, displays thereon a heap of earthenware dice, and a square, parted into four quarters, and marked with the numbers 1, 2, 3, 4. After the player has placed his money upon one of the divisions, the owner of the table separates a quantity of dice from the heap, at random, and then, by means of a curved stick, counts this quantity out into fours; if the remainder corresponds to the number on which the stake is laid, the player has it doubled; if not, it is lost. The probability of being the ultimate gainer on the side of the table-holder, is, in the case of the eight kiva, as seven to two; in this, which is called mae fan tan, as three to two. The money won is usually expended for rice balls, filled with meat and vegetables, for slices of pork, etc., which are stored up in the cell beneath the table, or displayed in some convenient vessel hard by, to attract the venturous hopes of the hungry. The sounds of glee and merriment are often heard here, but it is a rare thing to see any one of the players lose their temper. They rejoice aloud when they win, and bear their losses with the best graces of silence. That cruel and heartless amusement, cockfighting, was thought worthy of a place in the Encyclopedia referred to in a foregoing paragraph, where a Chinese is urging two combatants to a close, while two young gentlemen are looking on with great delight. The writer, however, has no reason for believing that it is very common, as he saw only two or three instances in the course of many and various rambles. In fact, crickets seem to have displaced chanticleer; for at certain seasons of the year these are exposed for sale in great numbers, about the environs of Canton. They are kept in pans, covered with iron network, and chirp with a cheerful vigour, as if they were well pleased with their confinement. They appear to have sagacity enough to understand why they are deprived of their liberty, and to rejoice in the work of fighting to amuse and profit their master; for as soon as his summons is heard, the creature puts itself in an attitude of defence, and chirps his note of defiance. Archery is a favourite kind of exercise with all the more polished parts of Chinese society. Scholars, after the example of Confucius and many a renowned person before his day, regard skill in the management of the bow as a qualification worthy of a gentleman. They may sometimes be seen in some open space, indulging this predilection with different degrees of success as to their aim. Their target resembles ours, and so affords a sort of graduated scale for estimating the merits of each competitor. The hand that pulls the string is drawn towards the ear, as it ought to be, for hitting a mark. As the recoil of the string is considerable, a guard is placed around the right thumb, to protect it from injury. This piece of defence is often made of jade, and worn as an ornament, and as a badge of the wearer's pretensions in archery. Jugglers, of a genteel and polished bearing, occasionally come down to Canton from Pekin, to exhibit their feats, for the diversion of the great men in the provincial city. Their performances are conducted in a kind of dialogue; while one performs the trick, another asks questions and wonders. A long preamble introduces each separate act of ingenuity, and is followed by several interludes, when the process admits of division. This accompaniment is considered so essential, that the fellow who displays his sleight of hand in the street thinks it necessary to get some clown to echo his words. Dramatic performances are very common in China, and the source of much attraction. The buildings for this purpose are of temporary construction, and are of a quadrangular form. One end is occupied by the stage, two sides by galleries intended for gentlemen, while at the other end is a gallery set apart for the ladies, which gives them a front view of the spectacle. Interest or money is necessary for obtaining a place in the galleries; the pit is free, and therefore usually crowded to overflowing. On some occasions, several thousands are convened together, all eager to secure a place; but so excellent are the police regulations, and so reasonable are the habits of the populace, that quarrels are seldom witnessed; and as the Chinese who delight in ardent spirits have the decency to keep their excesses out of public view, no irregularities or disturbances arise from the freaks of drunken men. The scenery is very imperfect, but the dresses are rich and costly, and would not misbecome the kings and princes to whom they are supposed to belong. The subjects for representation are generally of an historical kind, and to a foreigner are very instructive, as exhibiting the interior of the council chamber, and thus setting before him, in lively portraiture, the forms of business, the etiquette and the deliberations of the court. Scenes of domestic life are often displayed with a minute attention to truth, so that, to use a homely phrase, they fairly "turn a Chinese house inside out." In any matter of a diplomatic or official character, the word of a Chinese cannot be relied upon; yet upon the stage, he labours to tell the truth with a pains and accuracy that are truly wonderful, and his success in this way leaves him almost without a rival. L. DIVINE FORBEARANCE ABUSED. "BECAUSE Sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil," Eccles. viii. 11. Thus the Divine forbearance towards sinners, which ought to produce grateful emotions, and lead to the renunciation of those practices a holy God abhors, is abused and dishonoured, by the thoughtless and profane; and because the lightnings of Divine wrath do not flash upon their spirits, and the judgments of God do not reach them in the actual commission of iniquity, they encourage themselves in sin with more daring boldness. How awful an exhibition of human depravity is thus presented to the universe of God! How perilous a position do such despisers of the riches of the goodness and forbearance of the Lord occupy. The dealings of the "only wise God" towards such persons, are among the mysteries of his providence, that often exercise the faith of his people here, and incite them to look forward to the hour, when a full development of the " ways which are now past finding out," shall take place; with an interest heightened by the conviction that "the Judge of all the earth" must "doright." This feature in the dispensations of Jehovah, supplies to the Christian a theme suitable for profitable reflection, and presents to the undecided and presumptuous man a subject demanding his earnest and devout consideration. Partially may we discover, even here, where "we see through a glass darkly," the reasons of the Divine procedure; perfectly shall we behold them in the light of eternity. Look at the fact of the Divine forbearance, in not executing vengeance on sinners. Millions in open rebellion against God, receive from him the blessings of life, health, food, protection; many have more than heart can wish: nay, an inspired writer tells us, "They are not in trouble as other men. Prosperity smiles upon them; whatever they undertake seems to prosper. Why does Jehovah thus act towards them? That his goodness may lead to repentance. Most beautifully does God illustrate his own truth, and enforce most powerfully his own injunction, "Do good to them that hate you." Another end, too, is gained; the faith of his people is put to a severe, yet not unnecessary test, and trial is made of them, whether they can rely implicitly upon the Divine promises, and consent cheerfully to forego worldly advantages, which others enjoy who know not God, and endure present privations of which others are ignorant, sustained by the assurances of the glory that is to be revealed. That the forbearance of God does not arise either from indifference or ignorance, or is displayed because of the absence of power to punish, no one, with the Bible in his hand, can, for a moment, seriously believe. And sometimes, by suddenly bringing upon daring and hardened transgressors, awful and remediless ruin, by rising to judgment, and sweeping away, with the whirlwind of his wrath, those who lifted up their hand against him, he compels the blasphemer and the scoffer to exclaim, "Verily there is a God that judgeth in the earth." Let the doubter of this truth gaze upon the gloomy waters, or sterile and solitary shores of the sea of the plain; or visit the heaped ruins of Babylon, where no Arab " pitches his tent, or shepherds make their fold," and read its confirmation. But what is, too frequently, the effect of the Divine forbearance? Alas! so degenerate is man, that he interprets it falsely, and acts according to his interpretation, "He hath said in his heart, God hath forgotten: he hideth his face; he will never see it," Psa. x. 11. He points to his prosperous circumstances, as a reply to any remonstrance that may be made against his continuance in sin, and asks, "Were the Divine Being of fended with me, would he thus favour me?" and he resolves to maintain his former practices. Now, if he were correct in his assumption that outward prosperity is always a sign of favour with God, his question would be unanswerable. But this is not true. It is a fact, that some whom God loves he is pleased to favour with a large degree of success in their temporal affairs, and honours them, by making them the possessors of many worldly advantages; but the logic is at fault, which infers therefrom, that all those who enjoy these advantages and successes of a temporal nature, are the friends and loved ones of God. "I have seen the wicked in great power," says David, "and spreading himself like a green baytree," Psa. xxxvii. 35. This statement of the royal psalmist may receive corroboration every where, and at any time. The rule, which of course has exceptions, by which Jehovah generally deals with his people, is, that "in the world they shall have tribulation;" and some of the greatest saints have borne the greatest trials, "to the praise of the glory of his grace." "What are these which are arrayed inw hite robes? and whence came they?" was the question asked, when a vision of the glorious scenes, and bright and happy dwellers of the celestial state, was permitted to the beloved disciple. And the reply was, "These are they which came out of great tribulation," Rev. vii. 13, 14. The man who was borne by angels to the bosom of Abraham was on earth a beggar; he was a wealthy and luxurious epicure at whose gate he lay, helpless and disregarded, who "in hell lifted up his eyes, being in torment." How often is the judgment of men deceived! Great caution is requisite in construing the providences of the present life; in the eternal world there will be no possibility or opportunity of mistake. Yet it is too generally the case with men, as Solomon asserts, "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." They flatter themselves in their own eyes," and go on still further in the career of guilt as the liar, who escapes the discovery of his first falsehood, tries the experiment again and again. See that young man! he enjoyed the invaluable advantages of a religious education, but soon threw off the restraints of parental authority, and rushed into sin. After the feverish excitement of some forbidden pleasure had passed away, and cool reflection had led him to see the baseness of his conduct, he writhed in anguish. The lessons of childhood, the warnings of parents, the solemn instructions of ministers, the words of God, all were vividly remembered; and he shook with terror, as he anticipated some dreadful visitation from an insulted Deity. But all was still; no voice from heaven, speaking in some terrible act of retribution, was heard; and emboldened by the impunity with which he sinned, he yielded to temptation again. Once more reflection followed, and fear shook his soul, although with less violence than before; but again he escaped; until at length he has grown hardened in wickedness, and remorse is no longer felt. He laughs at his former scruples; believes that Christians are righteous over much; and thinks that his fears about sin were groundless. His health is good, his prospects fair and cloudless; he will not be deterred from "walking in the ways of his heart, and in the sight of his eyes." He has hitherto escaped Divine vengeance, why should he not again? He has made up his mind to pursue his course, and be reckless of consequences. But, is such an one unnoticed? No. "Can any hide himself in secret places that I shall not see him? saith the Lord," | Jer. xxiii. 24. Will he escape with impunity? "His judgment now of a long time lingereth not, and his damnation slumbereth not," 2 Pet. ii. 3. The angel | of the Divine wrath even now brandishes over him the flaming sword of righteous vengeance. But the uplifted arm is stayed. It may be, that the long-suffering of Jehovah yet displays itself. Although sin has abounded, mercy does yet more abound. Should not this lead to repentance? Is any one congratulating himself on freedom from the reproaches of conscience, and the absence of all evidence of the Divine displeasure towards him, although he is living in sin? Surely there is no adequate cause for rejoicing. Tears of blood would be more befitting his condition, for God is leaving him to his own undoing. "The end of those things is death." Knows he not that death often comes without a premonitory symptom or sound of warning? So may destruction. Oh, let every man in this position of hostility towards his Maker, who yet is untouched by the vengeance of God, be alarmed at the awful repose around him: it is but the ominous stillness before the clouds of heaven burst, the red lightning descends, and the living is numbered with the dead. Let him cry, while yet there may be hope, "O God! my inmost soul convert, This should be the result of the longsuffering of God. The hearts of men ought to be humbled, under a conviction of their base ingratitude, and the unworthy return they have made for his goodness. They ought to love Him whose proof of his own words that he has "no pleasure in the death of a sinner," is so abundant; and seek the pardon and acceptance of their souls through that Redeemer whose mighty intercession averts the consequences of man's guilt. Their long rejection of the invitations of the gospel should cease, and they accept its offers without delay. Let them “seek the Lord while he may be found, and call upon him while he is near.' Today there is hope, to-morrow they may be in eternity. This hour they may exult in the carelessness of their spirit and freedom from punishment; the next, the terrified soul may stand trembling and condemned at the tribunal of God. Then how thrilling his words: "These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes,' Psa. 1. 21. Then will he "discern between the righteous and the wicked," Mal. iii. 18. The sentence against the ungodly will then be executed, "The wicked shall be turned into hell, and all the nations that forget God," Psa. ix. 17. Awful catastrophe, only to be averted by listening to the gracious words, "The Son of man is come to save that which was lost; I am come to call sinners to repentance. Whosoever will, let him come. He that believeth, though he were dead in sins, yet shall he live, and have everlasting life." Luke xix. 10; Matt. xix. 13; Rev. xxii. 17; John xi. 25. Let every one who hears obey: let none fear rejection, however far they may have gone astray from God. "For ne'er hath prodigal come round, Subdued in heart, and craving grace, HOSPITALITY IN GREENLAND, WHENEVER a stranger comes into a house, he never asks for victuals, though never so hungry nor is there any need he should; for they generally exercise great hospitality, and are free with what they have.-Egede. " GREAT excitement prevailed, in 1517, among the people in Germany. The Romish church had opened a vast market on earth. The crowd of customers, and the cries and jests of the sellers, might have suggested the idea of a fair, and that a fair held by monks. The goods of which they vaunted the quality, and which they offered at the lowest price, were, they said, the salvation of souls. When the cross had been elevated in a church, and the pope's arms hung upon it, Tetzel ascended the pulpit, and with a confident air began to extol the worth of indulgences in presence of the crowd whom the ceremony had attracted to the sacred place. The people listened, open-mouthed, to the account of the admirable virtues announced to them. A Jesuit historian says, speaking of the Dominican monks, whom Tetzel had taken as his associates: "Some of these preachers failed not, as usual, to overdo the subject they handled, and to exaggerate the value of indulgences to such a degree, as to give the people reason to believe that one was assured of the salvation of his soul, and of the release of souls from purgatory, the moment he had paid his money. If such were the disciples, we may imagine what was the master. 66 The sermon ended, the indulgence was considered as having solemnly established its throne in that place." Confessionals, adorned with the pope's arms, were arranged; the sub-commissioners, and the confessors chosen by them, were held to represent the apostolic penances of Rome in the time of a great jubilee; and on each of their confessionals were written, in large letters, their names, Christian names, and titles. The crowd now flocked to the confessors: they came not with contrite hearts but with a piece of money in their hands. Men, women, and children, poor people, and those who lived on alms, found C |