Thou seem'dst a sacred thing that none
Save holy eyes might gaze upon:
A hallow'd treasure, only meet
To ponder at the mercy-seat.

How changed! yet still the same art thou!
The seal of years is on thee now;
And many a witness dost thou bear
That thou wert prized as loved things are:
Not hoarded as a treasured gem
That common vision might not claim,
But daily search'd with thought profound ;-
A mine where precious stores abound,
Explored and fathom'd, and its might
Of hidden treasures brought to light.

Yes, one loved heart hath learn'd from thee
The lore of immortality!

One mind hath gather'd holy power
To aid in toil and conflict's hour;

One soul hath bathed in radiance bright;—
The gleamings of celestial light!
And from the fount of sacred love
The living waters drawn,

Till heaven's own overshadowing Dove
That happy soul hath taught to prove
Light's everlasting dawn;

The glory stretching far away,
Made perfect in the perfect day.

Changed art thou? Not alone have years
Thee changed.-O life hath smiles and tears!
And clouds and sunshine, gleam and shade,
That melt not as a dream doth fade
Traceless away! That heart is still
Erst wont its treasury to fill
From thy loved pages; dim the eye
That traced thy mystic glories o'er,
And view'd by faith the golden shore
Where life is life eternally:

And thou, erewhile so duly sought
With reverent brow and holy thought,
There, there, un-needed! Sorrow's sighs

Thee hallow with sad memories.

Yet speak'st thou of a brighter clime
Where grief is not, nor changeful time;
Where parted ones in bliss are bending,
Their songs with seraph-anthems blending;
Their radiant crowns before Him cast
Who loved and shrined from storm and blast,
And bade them to His glory rise,-
Eternity beyond the skies!

Still be thy treasures ponder'd o'er
By earthly love, but hallow'd more;
Till mental strife and toil shall cease,
And that blest land where all is peace
Burst on us with its rapturous thrill
Of hallelujahs, rising still
In one rich diapason, fraught
With harmony intensely wrought.
O, to our mourning hearts be given
To meet, to meet again in heaven!
Belper.

ADELINE.

385

SPIKENARD.

By this was meant a highly aromatic plant growing in the Indies, called, nardostachys, by Dioscorides and Galen; from which was made the very valuable extract, or unguent, or favourite perfume, used at the ancient baths and feasts, which, it appears from a passage in Horace, was so valuable, that as much of it as could be contained in a small box of precious stone, was considered as a sort of equivalent for a large vessel of wine, and a handsome quota for a guest to contribute at an entertainment, according to the custom of antiquity.

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The plant called "nard," or "spikenard," has recently been the subject of inquiry by two learned men, Dr. Gilbert Blane, F.R.S., and Sir William Jones. These interesting memoirs are inserted in the volume of 'Scripture Illustrated;" and the ingenious author of that work remarks from them, that the nard, twice named in Cantic. iv. 13, 14, means two varieties, the Syrian or Arabian plant, and the Indian nard, or true spikenard; and that the latter word merely wants some discriminating epithet, answering to spike,

which transcribers not understanding, have dropped; or that a different mode of pronunciation distinguished the names of these two plants, when mentioned in discourse. They are also differently pointed in the printed copies.

St. Mark (ch. xiv. 3) mentions "ointment of spikenard, very precious," which is said to be worth more than three hundred denarii; and John (ch. xii. 3) mentions a pound of ointment of spikenard, very costly; the house was filled with the odour of the ointment; it was worth three hundred denarii. It is not to be supposed that this was a Syrian production, but the true atar of Indian spikenard; an unguent containing the very essence of the plant, and brought at a great expense from a remote country.

The author of "Scripture Illustrated" adds, "I would query whether there might not be, in the answer of our Lord, some allusion to the remoteness of the country from whence this unguent was brought: 'Wheresoever this Gospel shall be preached, throughout the whole world, shall be her memorial.' As much as to say, 'This unguent

came from a distant country, to be sure; but the Gospel shall spread to a much greater distance, yea, all over the world; so that in India itself, from whence this unguent came, shall the memorial of its application

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to my sacred person be mentioned with honour.' The idea of a far country, connected with the ointment, seems to have suggested that of all the world.""-Dr. Harris's "Natural History of the Bible."

LIVES OF THE FATHERS AND MARTYRS OF THE CHRISTIAN CHURCH.

ORIGEN.

THE violent persecution to which Irenæus and the Christians of Lyons fell a sacrifice, was not confined to Gaul: Severus, who seems during some part of his reign to have been more favourably disposed to Christianity, about the tenth year renewed the persecution with great virulence. It was at this period that Leonidas, the father of the celebrated Origen, was beheaded at Alexandria :—an easy death it was esteemed, and considered a favour. Origen himself panted for the honour of martyrdom, and exposed himself unnecessarily to danger. It would be well if unqualified praise could be given to this decidedly highly-talented man; but such is not the case: so much of philosophy, "falsely so called," so many dogmas and perversions borrowed from Paganism, are mixed up with his interpretation of Scripture; so much of pride and self-exaltation in his conduct and character, that it is questionable whether his writings and example were at all useful to the Christian church or otherwise. A very slight sketch of his life will, therefore, suffice for our purpose. Carefully educated in the principles of Christianity by his pious father, it is said that, even in his early years, his curious questions and fanciful interpretation caused that father considerable uneasiness. When left an orphan, Providence raised him up a friend in a lady of property. At eighteen he commenced the work of Catechist, at Alexandria; and numbers flocked to hear and be instructed by him, till the anger of his adversaries was aroused, and he could no longer walk the streets in safety; yet, though some of his pupils were martyred, and he distinguished himself by visiting and comforting them, his own life was spared. Some time after, he was ordained a Presbyter by the Bishops of Cæsarea and Jerusalem. In the year 210 he came to Rome, but shortly after returned to Alexandria. Here he wrote many works, and attained, even among the Pagans, the reputation of a great philosopher. The Governor of Arabia sent to desire his instruction, and he travelled into Arabia for that purpose.

In the year 222, Alexander Severus, a boy of sixteen years of age, became Emperor. Three short reigns had intervened since the death of Severus put a period to his perse

cutions; and during that time the Christian church had remained in peace. Mammæa, the mother of Alexander, is called by Eusebius 66 a most godly and religious woman; " yet there is little cause to believe that she was a Christian; and the "cheapness" of the word "godly," is, as Milner observes, a proof how far already the Christian church had swerved from the simplicity of the faith. Neither Alexander nor his mother, however, persecuted the Christians: the former introduced Jesus Christ into his list of deceased Princes, to whom he had dedicated a domestic chapel, in which he daily worshipped; he is said, too, to have designed erecting a temple to Christ, as one of the gods. He was so fond of the Christian maxim, "Do as you would be done by," that he introduced it on all occasions. In 229 he went to reside in Antioch; and here his mother, having heard of the fame of Origen, sent for him, to instruct her in the Christian faith. On his return to Alexandria, he found his Bishop and others incensed against him, and he was ejected from the church, by a Council of Pastors, for errors in his works. Being banished from Egypt, he lived in Palestine, where he still continued his theological lectures; and a letter to one of his scholars "proves," says Milner, "that his philosophy had not obliterated his Christianity." With the exception of the short persecution under Maximin, the churches had peace until the reign of Decius; but it does not appear that this was attended with the beneficial effects that might have been hoped. Origen complains, in one of his Homilies, that it was followed by a great degree of lukewarmness, and even much religious indecorum. In the persecution under Decius, Origen was called to suffer extremely: he was subjected to all kinds of tortures, but his life was still preserved; for the Judge was careful that his sufferings should not kill him. His conduct under these trials is said to have fully exemplified the Christian; and it is to be lamented that the words he uttered and the epistles he wrote on these occasions have not been retained, as they might have thrown light on his own experience. He died in his seventieth year, about the year 254, having left sufficient to prove that he was a scholar, a philosopher, and a critic; but loving to be wise above that which was written, and sadly perverting, by his fanciful imagination, the plainest truths of Scripture.

S. E. A.

PROTESTANTS NO HERETICS. WHEN I say the religion of Protestants is in prudence to be preferred before Popery, as on the one side, I do not understand by Popery the doctrine of Baronius, or Bellarmine, or any other private men who are Papists, nor the doctrine of the Sorbonne, or of the Jesuits, or of the Dominicans, or of any other particular company of Papists, but that wherein ye all agree, or profess to agree, the doctrine of the Council of Trent. So, accordingly, on the other side, by the religion of Protestants, I do not understand the doctrine of Luther, or Calvin, or Melancthon, nor the Confession of Augusta, or Geneva, nor the Catechism of Heidelburg, nor the Articles of the Church of England; no, nor the harmony of Protestant Confessions; but that wherein they all agree, and which they all subscribe with a greater harmony, as a perfect rule of their faith and actions, that is, the Bible.

The Bible-I say, the Bible only-is the religion of Protestants! Whatever else they believe besides it, and the plain, irrefragable, indubitable consequences of it, well may they hold as a matter of opinion; but as matter of faith and religion, neither can they with coherence to their own grounds believe it themselves, nor require the belief of it of others, without most high and schismatical presumption. I, for my part, after a long, and, as I verily believe and hope, impartial search of the true way to eternal happiness, do profess plainly, that I cannot find any rest for the sole of my foot but upon this rock only. I see plainly, and with mine own eyes, that there are Popes against Popes, Councils against Councils, some Fathers against other

Fathers, the same Fathers against themselves, a consent of Fathers of one age against a consent of Fathers of another age. Traditional interpretations of Scripture are pretended, but there are few or none to be found. No tradition, but only of Scripture, can derive itself from the Fountain, but may be plainly proved to have been brought in in such an age after Christ, or that in such an age it was not in. In a word, there is no sufficient certainty but of Scripture only for any considering man to build upon. This, therefore, and this only, I have reason to believe; this I will profess; according to this will I live; and for this, if there be occasion, I will not only willingly, but even gladly, lose my life, though I should be sorry that Christians should take it from me. Propose to me anything out of this book, and require whether I believe or no; and seem it never so incomprehensible to human reason, I will subscribe it with hand and heart, as knowing no demonstration can be more strong than this," God hath said so, therefore it must be true." In other things, I will take no man's liberty of judging from him, neither shall any man take mine from me. I will think no man the worse man, nor the worse Christian, I will love no man the less, for differing in opinion from me; and what measure I mete to others, I expect from them again. I am fully assured that God does not, and therefore men ought not, to require any more of any man than this,to believe the Scripture to be God's most holy word, to endeavour to find the true sense of it, and to live according to it.Chillingworth.

NAPOLEON AND HIS COURT. OFFICERS in gorgeous uniforms were working their way with great difficulty amid livery servants bearing refreshments. Conversation was loud and animated; every one was trying to find their acquaintances and more room. There was no appearance of dignity or ceremony worthy of the occasion; every one looked uncomfortable and bored. The only people whose appearance did not belie their station were the members of the Austrian Embassy. Prince Schwartzenberg especially had a noble appearance: his manners were easy without languor, and earnest without pomposity; his whole conduct made a striking contrast to the ridiculous activity

and glib insignificance of so many others, especially of those courtiers who, having followed the popular current, had now been left behind in the race, which was the fate of many present. If these people, with their crosses and smart clothes, and in the circle in which their nature and education intended them to move, made so wretched a figure, what was to be expected of them in the councils of Princes, in high offices of trust in the camp? These thoughts struck me the more, because I now found the French court, which had been described as the seat of all that was dignified and imposing, to be the picture of disorder and ridicule.

At length the time approached, and every

one rushed towards the doors; ushers, pages, and guards filled the passages and antechamber. Even here the soldiers seemed to be the only people who knew their business; and these had learned it, not from courtiers, but from their Corporal.

He

A half-circle was formed in the audiencechamber, and we waited till the cry of "l'Empereur!" announced Napoleon's approach. He was dressed in a plain blue uniform, with his small cocked hat under his arm; and slowly advanced towards us from the end of the room. He had the air of one exercising a strong restraint upon himself, in order to conceal his contempt for those from whom he had some object to obtain. He wished to make a favourable impression; but nature had denied him ease of manner, and it was scarce worth the trouble to assume it. Hence there was an incessant contest going on within him. first addressed the Austrian Ambassador, who was at one end of the half-circle; and the conversation turned on the unfortunate ball. Napoleon intended to express sympathy, but he failed in conveying his meaning. His manner was less friendly towards the Russian Ambassador, Prince Kurakin; and lower down the circle he must have heard or seen something to annoy him, for he lost his temper, and nearly annihilated the Minister of some second-rate power, whose name I cannot at this moment recall, by his furious manner. Those who were near enough to witness this scene afterwards asserted that no cause whatever

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had been given for this sudden outbreak of temper; and that Napoleon had selected this unlucky wight upon whom to vent his wrath, in order to keep the others in wholesome dread.

As he proceeded farther down the circle, he tried to be more gentle; but his illhumour was constantly showing itself. He spoke in a short, hasty tone; and even when he intended to be kind, he always looked as if he were angry: I scarce ever heard so rough or so unpleasant a voice as Napoleon's.

His eyes were gloomily fixed upon the ground, and occasionally glanced rapidly from one person to another. When he smiled, the smile played only about the mouth and cheeks, the eyes remaining immovably fixed. If by an effort he succeeded in forcing the smile into the upper part of his face, his countenance grew still more repulsive. There was something awful in this union of smiles and sternness. I cannot understand what those people mean who say that they found his countenance captivating from its pleasant and kindly expression. features, undeniably classical and beautiful, were hard and fixed as marble, and incapable of expressing confidence or any generous emotion.

His

What he said, at least whenever I heard him, was insignificant in substance and expression, without force, wit, or clearness; sometimes it was common-place and ridiculous.-Autobiography of Varnhagen Von

Ense.

BETHLEHEM

Is a city of Judah, (Judges xvii. 7,) six miles southward from Jerusalem, on the road to Hebron. It was generally called BethlehemJudah, to distinguish it from another Bethlehem, in Zebulun. (Josh. xix. 15; Judges xii. 10.) It is also called Ephratah, ("the fruitful,") and its inhabitants, Ephratites. (Gen. xlviii. 7; Micah v. 2.) Bethlehem is chiefly celebrated as the birth-place of David and of Christ, and as the scene of the Book of Ruth. It was fortified by Rehoboam; (2 Chron. xi. 6;) but it does not appear to have been a place of much importance; for Micah, extolling the moral pre-eminence of Bethlehem, says, "Thou, Bethlehem Ephratah, though thou be little among the thousands of Judah," &c. (Micah v. 2.) Matthew quotes this, "And thou, Bethlehem of Judah, art not the least of the cities of Judah," &c. (Matt. ii. 6,) which has the appearance of a discrepancy. But it is answered, that a city may be little, without being the least; or that the Evangelist may have quoted from memory, and hence the slight difference in expression, while the sense remains the same.

There never has been any dispute or doubt about the site of Bethlehem, which has always been an inhabited place, and, from its sacred associations, has been visited by an unbroken series of pilgrims and travellers. It is now a large village, beautifully situated on the brow of a high hill, which commands an extensive view of the surrounding mountainous country, and rises in parterres of vineyards, almond-groves, and fig-plantations, watered by gentle rivulets that murmur through the terraces; and is diversified by towers and wine-presses. It is a straggling village, with one broad and principal street. The houses have not domed roofs like those of Jerusalem and Rumla; they are built for the most part of clay and bricks; and every house is provided with an apiary, the beehives of which are constructed of a series of earthern pots, ranged on the house-tops. The inhabitants are said to be three thousand, and were all native Christians at the time of the most recent visits; for Ibrahim Pasha, finding that the Moslem and Christian inhabitants were always at strife, caused the former to withdraw, and left the village