Savary also speaks of a sort of more fixed, would not be so fully

red tea, or Tartar tea, called Honan tcha, which tinges the water of a pale red, and which is said to be extremely digestive: by means of it the Tartars are said to be able to feed on raw flesh. Its taste is earthy, and much the least agreeable of them all: but this is scarcely known in England.

Tca is to be chosen of the briskest smell, and as whole as possible; and the greatest care is to be taken that it have not been exposed to the air to pall and evaporate.

The drink, tea, is made in China, and throughout the greatest part of the East, after the same manner as in Europe, viz. by infusing the leaves in boiling water, and drinking the infusion hot. Indeed, among us, it is usual to temper its bitterness with sugar, but the Orientals use it without the addition of sugar or milk.

However, the Japanese are said to prepare their liquor in a somewhat different way, viz. by pulverizing the leaves, stirring the powder in hot water, and drinking it as we do coffee.

From the account given by Du Halde, this method is not peculiar to the Japanese, but is used also in some provinces of China.

extracted by infusion.

The Chinese are always taking tea, especially at meals: it is the chief treat with which they regale their friends. The most moderate take it at least three times a day; others, ten times, or more; and yet it is computed, the consumption of tea among the English and Dutch is as great, in proportion, as among the Orientals.

The distinctions chiefly regarded in Europe are the following:

Green Teas.-1. Bing, imperial or bloom tea, with a large loose leaf, of a light green colour, and a faint delicate smell.

2. Hy-tiann, hikiong, hayssuen or heechun, known to us by the name of hyson tea: the leaves are closely curled, and small, of a green colour verging towards blue. Another hyson tea, with narrow short leaves, is called hyson-utchin.There is also a green tea named globe, with long narrow leaves.

3. Song-lo or singlo, which name it receives, like several others, from the place where it is cultivated.

It

Bohea Teas.-1. Soo-chuen, sutchong, sou-chong, or su-chong, called by the Chinese saa-tyang, and sac-tchaon or sy-tyann, is a superior kind of cong-fou tea. imparts a yellowish green colour by infusion, and has its name from a place or province in China. Padre sutchong has a finer taste and smell: the leaves are large and yellowish, not rolled up, and pack

The common people, who have a coarser tea, boil it for some time in water, and make use of the liquor for common drink. Early in the morning, the kettle, filled with water, is regularly hung over the ed in papers of half a pound each. fire for this purpose, and the tea is It is generally conveyed by caraeither put into the kettle enclosed vans into Russia: without much in a bag, or, by means of a basket care, it will be injured at sea. of proper size, pressed to the bot- is rarely to be met with in Engtom of the vessel, that there may land.

It

be no hinderance in drawing off 2. Cam-ho or soum-lo, called

the water.

The Bantsjaa tea only is used in this manner, whose virtues, being

after the name of the place where it is gathered: a fragrant tea with a violet smell; its infusion is pale.

3. Cong-fou, congo, or bong-fo: this has a larger leaf than the following, and the infusion is a little deeper coloured. It resembles the common bohea in the colour of the leaf.

There is also a sort called linkisam, with narrow rough leaves. It is seldom used alone, but mixed with other kinds. By adding it to congo, the Chinese sometimes make a kind of pekoe tea.

4. Pekao, pecko, or pekoe, by the Chinese called back-ho or packho: it is known by having the appearance of small white flowers intermixed with it.

5. Common bohea or black tea, called moji or mo-ee by the Chinese, consists of leaves of one colour. The best is named Taokyonn. An inferior kind is called An-kai, from a place of that name. In the district of Honam, near Canton, the tea is very coarse, the seaves yellow or brownish, and the

taste the least agreeable of any.--By the Chinese it is named honamte, or kuli-te.

But besides these, tea, both bohea and green, is sometimes imported in balls, from two ounces to the size of a nutmeg and of peas. The Chinese call it poncul-tcha. The smallest in this form is well known under the name of gunpowder tea.

And sometimes the succulent leaves are twisted like packthread, an inch and a half or two inches long; three of these are usually tied together at the ends by different coloured silk threads. Both green and bohea teas are prepared in this manner.

The manner of gathering and preparing the leaves, as practised in Japan, according to Kæmpfer, as far as our information reaches, is in a great measure conformable to the method used by the Chinese. (To be concluded in our next.)

THE BENEFIT OF ATTENTIVELY STUDYING THE SCRIPTURES.

By the Hon. Robert Boyle.

WHEN I first began attentively to read the Scriptures, and, according to my custom when I read books, whereof I have a promising expectation, to mark in the margin the passages that seemed to deserve a peculiar notice or reflection, I marked but here and there some verses in a chapter; but when upon a greater familiarity with the idiotisms, or peculiarity of expression, the sense and the applicableness of Scripture, I came to survey it, I then, in some places, marked the whole chapter, and, in most others, left much fewer texts than before, unfurnished with some mark of reference. And whereas, at my entrance, I took even the choicest part of the Bible to be at best but like some Indian province, wherein,

though mines and gems were more abundant than in other countries, yet were they but sparingly to be met with here and there: After a competent stay, my ensuing perusals presented it me, if not as a royal jewel made up of gold and precious stones, yet (which is more glorious) like Aaron's breast plate, -a sacred jewel, the particular instructions for which were given by God himself, and which, besides the various flaming gems, set in fine gold, and placed in a mysterious order, was ennobled by that Urim and Thummim, wherein God vouchsafed to reveal himself to mortals; and which was adorned with so much cunning work in gold, with blue, purple, scarlet, and fine twined linen, that the contrivance and workmanship lent a lustre to the glittering materials, without being obscured by them. This experiment keeps me from wondering to find in the inspired poet's description of the man, to whom he attributes a blessedness, that his (chaphatz) delight is in the "law of the Lord, and in his law doth he meditate day and night." For the word other translations render voluntas and studium, ours has rendered delight. Indeed, the Hebrew

it, he should, and he will, in imitation of the psalmist in the same psalm, say of his God, "I rejoice at thy word as one that findeth great spoil," and am as satisfied as navigators that discover unknown countries. And I must confess, that, when sometimes, with the apostles in the mount, I contemplate Moses and Elias talking with Christ, I mean the law and the prophets symphonizing with the gospel, I cannot but, resemblingly

will bear both senses, and seems transported with a like motive,

exclaim with Peter, "It is good for me to be here;" and I cease to think the psalmist a hyperbolist, for comparing the transcendent sweetness of God's word to that inferior one of honey; which is like it in nothing more than in that, of both their suavities, expe

there emphatically to signify, a study replenished with so much delight to the devout and intelligent prosecutors of it, that, like the hallelujahs of the blessed, it is at once a duty and a pleasure, an exercise and a recompense of piety. And, indeed, if God's blessing upon the devout Christian's study of that rience gives much more advanbook do "open his eyes to discern tageous notions than descriptions the hidden wonders" contained in can.

TO OUR SUBSCRIBERS.

It will be perceived that the present number of the Magazine contains 48 instead of 40 pages: and it is intended that each succeeding number shall contain 48 pages, so as to complete the volume of 480 pages in ten montus. This is done for the following reasons:

1. To save a part of the expense of postage to our subscribers. The number containing 40 pages has 24 sheets; and according to the post office regulations, a half sheet is charged the same as a whole one, and therefore the postage of three sheets is charged in each number, though it contains only 2 sheets. The present number of 48 pages contains three sheets, and as the volume will be completed in ten instead of twelve numbers, the postage of two numbers will be saved for the year.

2. As many of our patrons take the Magazine in bound volumes, it will be a great convenience to them, as well as to ourselves, to have the volume completed so as to send it off before the navigation closes. This cannot be done while the volume is not bound until the last of December; and hence our Northern and Eastern subscribers cannot, without great inconvenience and expense, obtain their bound volumes until the last of March or beginning of April. This evil will be remedied by the present arrangement.

As, however, the January number contained only 2 sheets, or 40 pages, the additional half sheet will be included in the last number for the year.

N. B. For the same reasons, The Youth's Instructer and Guardian, which now contains one and a half sheet in each number, will be completed in nine numbers, by putting two sheets in each number. As the greater proportion of these is sold in bound volumes, it is presumed the present regulations will be acceptable to the patrons of this work.

VOL. X. February, 1827.

9

RELIGIOUS AND MISSIONARY INTELLIGENCE.

The following article we insert in the Magazine in preference to the Advocate, for which it was at first intended, because here it will be more likely to be preserved, as an important historical document. And we take this opportunity to invite our correspondents to send us similar short details of the work of God, from the commencement on their circuits and stations, as they may hereafter furnish excellent data for the history of Methodism in this country, the want of which is even now felt by many who take an interest in its rise and progress.

HISTORY OF CAMBRIDGE CIRCUIT.

Perhaps there is no circuit on this wide extended continent, whose history, if known, would be more interesting than that of this circuit. We read with great avidity every fragment of information respecting the first rise of Methodism in Europe. But its first introduction into this country is equally entertaining, and certainly more immediately interesting to us. Some of our fathers, who are yet alive among us, and saw these missionaries when they first visited our shores, cannot speak of that propitious day without a beam of joy lighting up their countenances. But missionary zeal was not missi confined to the preachers. Many of the private members had lighted their lamps at the holy fires kindled by Wesley in England and Ireland. When they came to this country their light could not be hid, and they were willing it should shine. They were a means of raising up societies in the interior, while the preachers were labouring in the more Atlantic regions. Among the societies so raised up was one at Ashgrove, which afterwards gave name to this circuit and district. The particulars of its rise, such as I now transmit to you, I have gathered from conversations with brother John Baker, who has a kind of patriarchal relation to this society in consequence of his great age, his long standing in the society, and deep experience in the things of God. It is the most pleasing recollection of his old age that he has lived in the days of John • Wesley-that he has been in company with that good man-that he has sometímes rode with him from one appointment to another, and hath enjoyed the advantages of a conversation with him. While listening to his description of the good effects of that great man's preach

ing, and then hearing him say, he could almost see those bright eyes in glory gazing on the beauties of the Lamb, it hath made me burn with zeal, to be a devout Christian, and useful minister of Jesus Christ; while at the same time it hath discovered to me my own nothingness, and sunk me into the lowest depths of self abasement. I never retired from the company of this good old man without being the better for his conversation.

The New-York annual conference was held in his dwelling house in 1803, before there was any meeting house in this place, and when the travelling preachers in this, and the Genesee conferences, which were then in one, were only 80 in number, though both conferences now number about two hundred and eighty.

Before the revolutionary war Mr. Ashton emigrated from Ireland to this place; about which time a society was formed of his countrymen; but whether by his, or the means of Philip Embury, a local preacher, who used to preach to the society about this time, I am not able to learn. This was the same Philip Embury that is mentioned in the "brief account of the rise of Methodism both in Europe and America," prefixed to our discipline. The best account I can get of him is, that after raising up the first society in New-York, and probably on the continent, he in company with seven or eight others made a purchase of a tract of land in this region, which was a cause of his moving into Cambridge. After being a blessing to this society for a few years he moved into the town of Salem, where he ended his peaceful life and labours together. It is a grief to the old friends of Methodism who pass by this way, that the