Tartary and Persia, or of Palestine,† is not ascertained. That it was cultivated in Egypt from a very early period is manifest, both from the mention of it in holy writ, and also from the grains found in closed vessels in the sepulchres of the Egyptian kings. The extension of the cultivation of this grain runs parallel with the history of human civilisation; and the change from a wandering and savage life may be said to date from the period when the first seeds of it were committed to the soil, with a view to secure a provision for the future. Fixed habitations then become necessary, and all the progressive advances in the arts of life mark the substitution of an agricultural for a sanguinary or predatory mode of existence. Commerce, literature, science, and philosophy, passed from Egypt to Greece along with a knowledge of the capabilities of wheat to ensure for the inhabitants a diet adequate to enable some to refrain from manual toil, and devote their time and thoughts to refined pursuits. The excess of produce over the wants of the mere labourers, and the general uniformity of the amount of the crop, permits the assemblage of a large part of the population in cities, where the arts flourish, and whence education and laws emanate. The importance of the uniformity in the return becomes strikingly manifest, when the effects of any failure in the usual quantity are considered. Famine, and the diseases which follow in its train, is rarely now ever seen in the British islands to the extent that characterised such a casualty in former times; the failure of the potatoecrop in Ireland is not productive of such fatal consequences as a failure of the rice-crops in India or China. The pains taken in husbandry, particularly with the rice, scarcely suffice to produce, notwithstanding the great return, a proper supply for the wants of the densely populated empire of China, in the most favourable seasons. But when, either from too much or too little rain, or from the aggressions of insects, the crop is deficient, famine and misery display their most formidable aspects. Nor can this state be much alleviated by the superabundance of the produce of the fertile islands of the Indian Archipelago, since the largest fleet would scarcely be able to transport rice enough to mitigate the evils of hunger and want in China.

If such be the results of any deviation from the ordinary course of events, under the present constitution of things, how serious would be the consequences were the period when the cereal grains flower and ripen their seeds subject to fluctuation, and not restricted, as I have shewn them to be! The husbandman who "cast his bread upon the waters," could form no calculation as to "after how many days he should find it again." But all doubt on this head is removed by the unvarying succession of harvest to seed-time. Had it suited the plans of Providence, a similar latitude, in respect to the period of flowering, might have been conceded to the corn-plants as is possessed by many others. Yet, as they were intended to constitute the chief article of subsistence of the greater portion of the human race,-as they were to be literally" the staff of life" to man during his pilgrimage, they were placed under the control of laws to which no exception can occur. They are, moreover, nearly as susceptible of enduring a variety of climates

Alphonse Decandolle, Distribution géographique des Plantes alimentaires,-in the Bibliothèque Universelle de Genève, nouvelle série, tome 3ième, p. 239.

↑ L'Origine et la Patrie des Céréales, &c., in the Annales des Sciences Naturelles, tom. ix. p. 61.

"In those countries where the labouring classes have the fewest wants, and are contented with the cheapest food, the people are exposed to the greatest vicissitudes and miseries. They have no place of refuge from calamity; they cannot seek refuge in a lower station; they are already so low, that they can fall no lower. On any deficiency of the chief article of their subsistence,

there are few substitutes of which they can avail themselves;

and dearth to them is attended with almost all the evils of famine."-RICARDO.

as man himself; so that wherever he goes, he finds, if he use the means, the corn which "maketh his heart glad." In conformity also with the sentence which condemned him" to eat his bread in the sweat of his brow," his assiduous labour is necessary to secure a provision for his daily wants. Not more is yielded by the earth than is absolutely required; so that no excess can delude him into the belief that he " has goods laid up for many years," and may therefore "take his ease. Neither can he cause the same plants to yield him a second harvest; so that if he would reap, he must

SOW.

Thus are all the habitudes of these life-sustaining plants the most appropriate for man in his present condition. They are equal, where he is industrious and provident, to meet the demands of his constantly recurring wants; and they are also commensurate with the brief duration of the life of man. They furnish likewise the most impressive comment on the petition, "Give us this day our daily bread :" since for every morsel that maintains our existence, we are indebted to the goodness, the bounty, and the love of 66 our Father which is in heaven." A slight disturbance of the cosmical arrangements, by which the peculiarities of climates are upheld, would, by causing either too high or too low a temperature, frustrate all the labours of the husbandman. He, however, who hath promised is stedfast; and therefore it is that, "while the earth remaineth, seed-time and harvest, and cold and heat, and summer and winter, and day and night," all of which are necessary to accomplish the benevolent designs of the Deity, have hitherto not ceased, and we may rest assured "shall not cease," so long as they are required to give effect to the merciful intentions of the Father of lights, with whom there is no variableness, neither shadow of turning, and from whom cometh down every good and perfect gift."

Biography.

THE REV. T. T. THOMASON, M.A. Late Chaplain to the Hon. East India Company. (Concluded from Number CLXXIV.) MR. THOMASON for some time after his arrival in India enjoyed good health; but the second hot season made a sensible impression on him. About this period, however, he was much refreshed by the visit of Henry Martyn. "This bright and lovely jewel," says he in a letter to Mr. Simeon, "first gratified our eyes on Saturday last: he is on his way to Arabia, in pursuit of health and knowledge. You know his genius, and what gigantic strides he takes in every thing: he has some great plan in his mind, of which I am no competent judge." Mr. Thomason was further encouraged by the success of the Bible Society; in finding old prejudices dying away, and many men of rank and influence avowing their anxiety to promote the circulation of God's holy word. The baptism of Abdool Messee, a name well known to those who are interested in missionary exertions, and the committal to the press of Martyn's Hindoostanee New Testament, were also causes of heartfelt gratitude. In addition to these, Mr. Thomason had clear testimony that his labours were not in vain.

The years 1812, 1813, were marked by sorrowful dispensations. A tremendous fire at Serampore destroyed the printing-office, in which so much was stored in readiness for the circulation of the Scriptures; and how much Mr. Thomason must have felt at this, it is needless to say. The removal to his rest of Mr. Brown added not a little to these calamities; and the removal of Henry Martyn, at Tocat, Oct. 16, 1812, was, if possible, more severe. His admiration of Martyn's character, as may be supposed, was exalted in the highest degree.

It is painful to think that, even at this period, there was, in certain quarters, violent opposition to native conversion. American missionaries had arrived in India, but were ordered to leave the country, notwithstanding the strongest appeals in their favour.

The renewal of the East India Company's charter was productive of great benefit to the cause of religion. The Earl of Moira arrived as governor-general, and treated Mr. Thomason with marked respect; sometimes attending his church; commissioning him to draw up a plan for the general education of the Indian population; appointing him minister to perform stated services at Barrackpoor; and granting him, what was regarded by Mr. Thomason as a great boon, a permanent assistant; and, lastly, selected him as chaplain to accompany him on a journey through the provinces in 1814. The governor-general's expedition was conducted with great magnificence. It consisted of five hundred boats. There was every arrangement calculated to add to the splendour of the retinue; and Mr. Thomason could not but feel anxious that he might, in the responsible situation which he filled, be an instrument of good. It was with no little regret, however, that he found that Lord Moira had changed his views respecting the subject of education, influenced by persons adverse to the conversion of the heathen. He attempted in vain to counteract this influence. "I endeavoured," says he, "in the most solemn manner, to rouse the governor to a sense of the importance of the crisis, and of the high duties to which he was called. I look around, and see a vast ocean,' in the truest and most affecting sense of Homer's epithet, 'barren of all good.'"

It is, of course, out of the question to enter into a detail of Mr. Thomason's proceedings during his connexion with this journey; but there is one point which it were wrong not to touch upon, and which, while it marks the Christian boldness of his character, may prove a valuable lesson to weaker brethren.

"It was not long," says his biographer, "after entering upon the second part of this expedition (the land-journey), that Mr. Thomason's zeal, fidelity, and boldness, as well as his wisdom and discretion, were signally put to the proof. He soon discovered, to his sorrow, that the governor-general, when travelling, paid no regard to the Christian Sabbath. As his chaplain, therefore, he deemed it incumbent on him to notice this violation of the day of rest. Perceiving, however, when he had hoped his suggestions had been attended to, and his object attained, that arrangements were making on the Saturday for moving the next day, his conscience told him that he should be wanting in allegiance to the Lord of the Sabbath, if, yielding to natural inclinations, he offered no remonstrance. Painful, therefore, as the measure was, he hesitated not to adopt it. The reply was, his dismissal from the camp. The rigour of this stern and haughty step was, indeed, tempered by an intimation from the secretary, that an apology would be accepted. To apologise when in error was as congenial to Mr. Thomason's conciliating disposition, as it was to his religious principles; but in this case apology was out of the question. Yet, as explanation was both admissible and becoming, he instantly wrote to the governor-general, expressing his surprise at this order, but his readiness at the same time to comply with it; adding that he felt as strongly as ever the importance of the subject, and thought it the duty of a minister of religion to explain his views when the honour of God and interests of religion were concerned; but that he lamented that any thing should have appeared in the expression of his sentiments that was thought disrespectful. Thus did he unite deference for the authority of the governor, and courtesy towards him as man, with deference to the paramount authority of God, and uncompromising integrity.' The governor-general was satisfied; and for a time respect was paid to the Sabbath-day."

During this absence from Calcutta, Bishop Middleton arrived; and on Mr. Thomason's return to his flock in May 1815, he was received with much cordiality. He was not a little disappointed to find that the bishop refused to open and consecrate the mission church; but a heavier disappointment awaited him in the apostacy of Sabat, who had accompanied the expedition as a translator, and who now made a violent attack upon the Christian faith.

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In 1817, the Church Missionary Society gained a firm footing in Calcutta, and Mr. Thomason became its secretary. It did not, however, meet with the bishop's patronage. It was a matter for deep gratitude, that public testimony was borne to the duty of seeking the conversion of the heathen; and the difference of feeling on the subject was strikingly set forth. "We have begun," says Mr. Thomason, missionary operations in print: for the first time, two of our highest civilians shew their faces to the Indian public in connexion with a professedly missionary institution. We have established a monthly missionary prayer-meeting at my church; missionary communications are read, and prayer is offered up for missionary prosperity. Ten years ago such an event would have thrown the settlement into an uproar." The institution of Bishop's College was a fresh source of gratification. The death of Bishop Middleton having led to the appointment of Bishop Heber, Mr. Thomason was advanced to the cathedral. It may be well to quote the bishop's remarks on this circumstance, in a letter to Mr. Thornton: "Mr. Thomason is a most useful and necessary accession to the cathedral. I do not see any symptoms of the dispersion of his flock, though many doubtless follow him to the cathedral. The congregation of the old church, which was first formed by Mr. Brown, is still spoken of by many persons in Calcutta as made up of the evangelical party. A few years ago there was an avowed and impenetrable boundary-line between them and the frequenters of the cathedral. The preacher of the old church was hardly acknowledged as a member of the same community; his brother-chaplains, and those who attended his ministry, would as soon have gone to mass as to St. John's. The amiable temper and moderation of Thomason-the excellent terms on which he latterly was with Bishop Middleton-the similarity of his opinions with those of the late senior chaplains,have, for some time back, brought the parties nearer to each other. To the affairs of the Church Missionary Society I have paid considerable attention, and have great reason to be satisfied with the manner in which they are conducted, as well as personally with the committee and all the missionaries whom I have seen." Bishop Heber's opinion of Mr. Thomason's merits was thus further expressed: "He talked this evening much about Thomason, (says Archdeacon Robinson,) for whom he has a high respect and regard: he frequently mentions the difficulty, the impossibility of supplying his place in Calcutta in the pulpit, in the schools, in the study, and (which he thinks, in the present fermenting state of public feeling in the Church, more important than any) in that general pervading influence of his just and steady judgment to the members who are personally attached to him."

This change of clerical situation brought Mr. Thomason forward, if possible, in a more conspicuous point of view, and testified the judiciousness of the bishop's appointment. In 1825, on account of Mrs. Thomason's health, it was resolved that they should visit England; and they embarked early in the following year, accompanied by many prayers for the prosperity of their voyage, and carrying with them the hearty good wishes of men of all parties. It pleased God that Mrs. Thomason should not reach England: she died on the morning of March 25, relying on the sure mercies of God in Christ Jesus: and on the evening of the same day her remains were consigned to the deep.

Mr. Thomason was soon engaged in ministerial labour at Cheltenham: he was appointed to preach the annual sermon before the Church Missionary Society at St. Bride's, London, but was prevented by indisposition, the Rev. Henry Budd supplying his place. His mind was still bent on returning to India; and having married Miss Dickenson, of Liverpool, he embarked, fully resolved to enter anew, with unabated vigour, on his important duties; but disease, water in the chest, was making rapid advances on his frame. On arrival at Calcutta, he was very ill, and a voyage to the Mauritius was recommended. This voyage was apparently beneficial; but twelve days after his arrival in the Isle of France his earthly tabernacle was dissolved, and his spirit numbered amongst the just made perfect. M.

PRACTICAL INTENTION OF THE GOSPEL: A Sermon,

BY THE REV. J. E. GOLDING,

Walton, Peterborough.
EZEKIEL, Xviii. 27.

"When the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive." "As cold waters to a thirsty soul, so is good news from a far country," says Solomon. But this depends upon the character of the good news; or upon the degree in which its goodness is understood and apprehended. Intelligence of the promise of temporal deliverance from danger is always treated as good news. And the figure of "cold waters" poured upon the parched tongue, is still better apprehended in the case of the condemned malefactor, to whom the "good news" of a reprieve from expected death has come. But there is one case in which the words of Solomon are too commonly found to fail. "Good news" have come from a far country; and if we should start back with wonder to hear of a condemned criminal, who had received the tidings of his reprieve from to-morrow's death without a single emotion of gladness; if we should disbelieve the account told us of one cast from a wrecked vessel upon a desert rock, in expectation of certain death, who, when told of a vessel coming to his relief, was yet totally unmoved by such tidings;-if we should want faith for such instances of unnatural hardness of feeling as these, what, it may be asked, must the blessed spirits above think of such of the fallen human race as listen to the "good news" from a far country, of salvation by Jesus Christ, not only without one emotion of joy, but even with hatred and abhorrence? We need not make the case stronger, by pointing out the difference between the reprieved criminal, who can only live a few years longer, perhaps to die miserably in some other way; and between that deliverance which offers to

snatch the soul from eternal burnings-not to leave it to find happiness by chance elsewhere, but to place it within the very bosom of endless bliss at God's right hand. How is it, it may be asked, that such good news as this is received as it is now to-day by many of you-as it has been received by us all? If the human race really felt its condition; if it really believed in the doom prepared for all rebels against God,-then would the words of the text, if heard for the first time to-day, excite a commotion of joy through the length and breadth of the land. But there is one word in the text, amidst the other words of it, which explains the cause of this deadness to the "good news" of salvation-" wicked." Man is sinful, and therefore blind to his true condition and so, that which should cause sorrow and tears, is to him often a subject of joy; and that which should occasion joy and gladness, is received without one corresponding emotion. We speak thus to point out the deplorable condition into which sin has cast us. Still, there may be those to whom the words of the text will be heard with gladness. For as "cold waters" are not valued but by those who feel the painful sensation of thirst; so are not the tidings of salvation valued but by those who feel their want of it.

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The text contains a present prospect of the possibility of salvation in the use of proper means. Upon these we propose now to make some practical remarks, in the humble hope that He who uttered them as words of consolation, will, by his Spirit, incline you affectionately to listen to them.

1. The first step to salvation is here described to be the relinquishment of former evil practices. The wicked man is to "turn away from his wickedness that he hath committed." There is something in this apparently general way of speaking which is so true in practice, that we mean to dwell upon it, for the guidance of those who really desire to amend their lives. That sin is to be forsaken by the seeker of God's favour, requires no proof. But how is it to be effected? There are many who think that prayer and good resolutions are sufficient. That both of these are indispensable, is most certain, and nothing can be done without them; but they are not always effectual. To them must be added the turning away from the besetting sin; the keeping out of the way of temptation. The temporal, if not the eternal, wretchedness of multitudes, may be traced up to a disregard of this lesson of wisdom. The reformed drunkard has prayed and resolved, and stood his ground with firmness, until he has suffered his feet to wander again to his old haunts and his old companions; and then

agents, by which salvation is brought about, all his own, and of his own appointment. When, then, we tell you to use the means for obtaining the grace of repentance, we know not, if you do use them, why repentance should not be as sure to follow as a crop of corn is sure, under all ordinary circumstances, to follow the use of God's agricultural means. Now, we think the appointed way of obtaining repentance is by looking closely at and to Jesus Christ, in connexion with what you know of yourselves relative to the past and the present, and what you justly suspect of yourselves for the future. Not that we suppose that any view you can take of Jesus Christ, in connexion with his dreadful sufferings for your sins, could move you to real sorrow; but our belief is, that this is the appointed effect of this particular means: if you once look at Christ in this light, he will at the same time regard you for the most merciful of all purposes. We think the order of proceeding in this work is often injuriously changed. It is too often thought that repentance must be excited first of all; and then the penitent should be directed to Jesus Christ for peace. But this is entirely a human arrangement. Is not every spiritual blessing to be traced up, instrumentally, to Jesus Christ? Repentance certainly is a a spiritual blessing; and therefore the proper means are, to come to him, in the hope that he, by his Spirit, will awaken it within you. If you wait until you are a penitent before you seek for the remedy of the Gospel, you are inverting the only safe order. When, then, whether in the language of our text, or of many others couched in like language, we exhort you to repent, as if it were your own work, we do not mean that you are to be left to the impossible labour of calling up feelings of sorrow yourselves. Our exhortation to you is, to use the means appointed for obtaining it. This is "doing what is lawful and right;" for it is obeying the directions of God himself. As when you are commanded to walk, we only mean that you are to use the means appointed by God for conveying yourselves from place to place; so, when God by us commands men every where to repent, your obedience to this command must consist in your using the means appointed by God for the purpose. Come to Jesus Christ in prayer for the gift of repentance this, we say, is the appointed means. For we are only asking you to exert the power which is given you by God to use his own means, that you may obtain his own blessing.

We have dwelt the longer upon this one instance of doing what is "lawful and right," to shew you how we mean to be understood,

when we speak to you as able to obey, in the words of the text. "When the wicked man turneth away from his wickedness;" but how can sin-enslaved man turn away from his wickedness? By the use of God's appointed means. "And doeth that which is lawful and right:" and how is he to do that which is lawful and right? By the use of God's appointed means.

But we pass on to the second act spoken of as "lawful and right," for the salvation of the soul-faith in Jesus Christ. And certainly if repentance is a necessary act of obedience, so is a reliance on the meritorious sacrifice of Jesus Christ. But then what can you do, you yourselves do, in the way of obedience to this injunction? It is most "lawful and right" to be done, for there is no salvation for the soul without it. But in what can your obedience to such an apparently impossible command consist? We say apparently impossible; for no man, in his natural state, is able even to comprehend the thing. Positive command, then, to such an act, seems most unjust. But it must be obeyed; and your obedience will be shewn in your using the means devised by God for your obtaining it. You will not be condemned at the last day, we suppose, for not giving yourselves a saving faith in Jesus Christ, for that is the gift of God. But most justly and reasonably may you be condemned for not performing the only part of the obedience required of you using those means which God has devised. You cannot give yourself faith in Christ, but you can pray for it. You can read the history of his sufferings and death for your sins, with a thoughtful mind; and in that same book in which they are recorded, you can read the only valuable and true history in the world of yourselves. If you desire to see the faithful representation of your countenance, you go to the lookingglass; and if you want to see the only real picture of your soul's condition, read God's word for this express purpose, for you will find it no where else. By thus using the plain means, so easy of access, for learning what you can of Jesus Christ, and what you can of yourself, you meet God, as it were, in the right road; you go as far as you can go. And as little do we expect that God will go out of his way to withhold his suns, and rains, and winds, for maturing the seed put into the ground with all care, in the use of his own appointed means, as we believe he will withhold the suns, and winds, and rains of his Holy Spirit, to bring to ripeness the graces connected with "saving the soul alive," in those who thus do their part towards obtaining them. In this sense it is that we exhort the sinner to do what is "lawful and right"