subterranean retreats, hallowed by graves of men "of whom the world was not worthy," includes several miles; but they are only partially accessible, owing to the dilapidation consequent on centuries of neglect. Solemn thoughts crowd upon the mind of the wanderer in these windings, as to the strength of that Christianity which animated the ancient believers to sacrifice all that was dearest to human nature, rather than dishonour the name of Him whom their souls loved.

In the Roman catacombs, a line, or at most a few lines, marked the place of interment. Occasionally, a rudely-executed symbol of the faith, a simple cross, appears with the inscription; or a palm or olive branch, as the emblem of victory ;-while other monumental remains of a later date show the progress of corruption in the flight of time, by various superstitious devices. The earlier inscriptions, chiefly in Latin, often misspelt or ungrammatical, and occasionally obscure in their meaning, are characterized by great simplicity, and frequently possess a very pathetic interest. The oft-repeated phrase, IN PEACE, is very expressive.

How much of inhuman violence and mortal agony, borne with pious magnanimity, lies concealed from our knowledge, till "the books" shall be "opened!" But let us take such memorials as the following:

"In Christ in the time of the Emperor Adrian. Marius, a young military officer, who had lived long enough, when, with his blood, he gave up his life for Christ. At length he rested in peace. The well-deserving set up this with tears and in fear. On the 6th before the Ides of December."

"Launus, the martyr of Christ, rests here. Diocletian."

He suffered under

"Here is Gordianus, deputy of Gaul; who was murdered, with all his family, for the faith. They rest in peace. Theophila, his handmaid, set up this."

Marcella, and five hundred and fifty martyrs of Christ."

Survivers evidently felt themselves in danger every moment of sharing the fate of their departed brethren. The record of the inscriptions, as set up with tears and in fear, is suggestive of a group of men, in caverns dark and moist, with the light of a flickering lamp, performing the obsequies of a beloved brother, while catching at intervals the tramp and shout of the Heathen in the distance, seeking to penetrate their retreat, and eager to shed their blood. The leading characteristics of the inscriptions, and the inferences deducible from them, may be briefly classified.

I. The language of the epitaphs prominently recognises the soothing verities of Scripture respecting death and the grave. So different are they from Pagan mementos. This appears from the terms used to denote the sepulchre :-cemetery, from the Greek, dormitory, from the Latin, “a sleeping-place." David "slept with his fathers;" Stephen "fell asleep." In harmony with this phraseology are the annexed records :-" The

sleeping-place [dormitory] of Elpis." "In the sleeping-place [cemetery] of Balbinia." "Victorina sleeps." "Zoticus, laid here to sleep." "Gemella sleeps in peace." The grave was thus regarded as a haltingplace for the temporary rest of the body, sure to rise again at the bidding of the Resurrection and the Life. In allusion to this hope, the Hebrews called their burial-grounds, in beautifully-significant phrase, "the house of the living."

II. The character of the memorials is eminently Christian. The expressions used to distinguish the deceased are such as-"servant of God," "friend of all men," "enemy to none," "handmaid of God," " Vidalio, in the peace of Christ," "Victorina, in peace, and in Christ." Among the symbolic representations, we have that of the dove, as an emblem of the Holy Spirit, and of peace; the good Shepherd, with sheep feeding; the Shepherd with a lamb on His shoulder, an ancient and favourite symbol of the Saviour. The name of Christ is repeated in an endless variety of forms; while the actions of His life are figured in every degree of rudeness of execution. The title of our Lord peculiar to the Apocalypse, “A and 2,” is common :—an indication that the early church received that book as an authentic portion of Scripture. Doubtless, many a believer, surrounded by the bigoted votaries of idolatry, in daily expectation of losing liberty and life, reflected upon John's vision of those who had come out of great tribulation, the white-robed multitude, having palms in their hands, before the throne of God,-and was strengthened, when the time of trial arrived, to become a willing sacrifice for the faith, by looking onward and upward to the new Jerusalem.

III. The memorials are also in accordance with Protestant views. The crucifix occurs not among the symbols of the catacombs. No pains of purgatory are hinted at in the inscriptions; but the immediate admission of the soul of the believer to a state of blessedness is plainly recognised. No trace of the worship of the Virgin has been discovered here, however panegyrized in Popish versicles of modern times, and invoked in the ritual. The enforced celibacy of the clergy had, evidently, no existence in early Christian Rome. The annexed records speak for themselves upon this point:

"To Basilius, the presbyter; and Felicitas, his wife. They made this for themselves."

"Claudius Atticianus, a reader; and Claudia, his most happy wife." "Petronia, a priest's wife, the type of modesty. In this place I lay my bones. Spare your tears, dear husband and daughter; and believe that it is forbidden to weep for one who lives in God. Buried in peace on the 3d before the Nones of October, in the consulate of Festus."

Thus have eloquent though silent witnesses been preserved, in the capital of Popery, for the "truth as it is in Jesus ;" and now, in the centre of the Vatican, the very stones may be said to cry out against the peculiar dogma

of that system, as a sad departure from "the faith once delivered to the saints."

But remarkably do the consolations of Christian truth appear in these inscriptions, when contrasted with Pagan epitaphs. The primitive Roman believers, companions " in tribulation, and in the kingdom and patience of Jesus Christ," knew by experience the "fulness of the blessing of the Gospel of peace," assuaging the bereavements of this life with the prospect of a glorious immortality. They were conscious that the promise of it was unto them, and to their children. Their sepulchral remains tell this, as a single example may show :-"Laurence, to his sweetest son, Severus, borne away by angels, on the 7th before the Ides of January."

Truly, a sight of the catacombs is one to make the spectator ask how such a religious profession as is common in the present day would have stood the endurance of such a life as the dwellers in these caves were obliged to pass. The Christianity of those days was a Christianity in earnest; its followers realized an unseen Saviour, and felt the abiding presence of the comforting Spirit. Without such aids, they would not have endured their severe probation; far less could they have rejoiced with exceeding joy, while they sojourned in these gloomy vaults. And, O, when the hour of martyrdom came, what a change from hence to the bliss, the radiance, and the everlasting repose of heaven!

Amid the anti-christianism of modern Rome, it is pleasant to the Protestant traveller to find that the pure faith of the primitive believers is maintained upon the spot by a little flock, who worship not in secret places, but in a protected sanctuary; and find a grave, not in dark and dreary catacombs, but where the sunbeams play and the green grass waves, -in the English burying-ground. The humble cemetery is without the gate, but immediately under the walls, near the monument of Caius Cestius.

The English Protestant church is situate outside the Porta del Popolo, where I attended service during the Sunday I was in Rome. The text on which the discourse was founded, was taken from Romans viii. 16: “The Spirit itself beareth witness with our spirit, that we are the children of God." The service here is held in a spacious upper room; and it was gratifying to find a numerous congregation present.

Camberwell.

J. M.

GARRICK AND ROMAINE.

EVENTS of the last importance arise from causes apparently insignificant. The links of the chain of Providence are wonderfully connected. An infidel ridicules; a believer wonders and adores.

The circumstances connected with the conversion of Mr. and Mrs. William Smyth, of Dublin, in the last century, and the unspeakable benefits that resulted from it to many, are of a nature so singular, and so calculated to bring glory to God, that we desire to keep them in remem

brance. Shortly after Mr. Smyth's marriage, it was announced in the public papers that the accomplished Garrick was to take his final leave of the stage in the month of June, 1776. Mrs. Smyth, who was a passionate admirer of theatrical representations, expressed an ardent desire to witness the last acting of this celebrated man. Mr. Smyth said much to divert her attention from the subject, but in vain; and, as it was inconvenient to him to leave Ireland at that time, he requested his brother, Colonel Smyth, to accompany his wilful lady to London. On their arrival, they made immediate application for places, but none could be obtained. What then was to be done? The Colonel recollected a former intimacy with the Duchess of Leeds. Her Grace was all condescension, and readily invited Mrs. Smyth to accompany her to the theatre. Every wish was now on the eve of being gratified. Garrick took his leave of the stage; and Mrs. Smyth became the guest of the Duchess during the remainder of her stay in London.

Mr. Romaine was at this period in the zenith of his popularity, and was minister of St. Ann's, Blackfriars. Hearing of the immense crowds that attended his ministry, and the astonishing effects produced, Mrs. Smyth expressed a wish to hear a man so singular and so renowned. In vain it was urged, in reply to her, that he was a Methodist—an enthusiast-one whom it was improper for her to hear; and that to procure admittance to a place so crowded was utterly impracticable. The greater the difficulty, the more urgent was she to overcome it; and go she would, in defiance of every remonstrance. Mr. Romaine preached from that remarkable passage in Psalm xc.: "Who knoweth the power of Thine anger? even according to Thy fear, so is Thy wrath." There the Lord met Mrs. Smyth with the blessings of His grace; and she was led to a deep acquaintance with her sin and her Saviour. Mr. Smyth's state of mind, on hearing the strange news, was little short of derangement. With great anxiety he hastened to London, where his wife explained to him, with all the warmth of her new heart, the total and happy change that had taken place in her mind and feelings. Her husband was overwhelmed with surprise to find his gay and pleasure-loving wife an humble penitent at the feet of her Redeemer; and, in order to test for himself the nature of the causes that had produced such effects, he agreed to accompany his wife to hear Mr. Romaine. Happy to relate,—there, and then, he too was constrained as a poor sinner to take refuge at the foot of the cross. From that time commenced the change for which hundreds have since had reason to bless God. Mr. Smyth has long since entered into the joy of his Lord. There, among the spirits of just men made perfect, he has joined many of those who had been awakened by his instrumentality; and all rejoice together with joy unspeakable and full of glory.

* This family (the Smyths) built and endowed Bethesda church in Dublin,-the birthplace of many souls.

44

HORE BIBLICE.

No. LXXV.-ILLUSTRATIONS OF TEXTS.

"Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven." (Matt. vi. 1.)

FOR "alms" the margin has "righteousness," according to some ancient Greek copies, which have dikatoσúvηy, “righteousness," instead of ¿λenμoσúvnv, “alms." The use of the former term would be agreeable to the idiom of the Jewish language at that period, when "alms" were always denoted by a word (73) that properly signifies "righteousness." This use of the word was probably taken from such passages as Psalm cxii. 9, and Dan. iv. 27: "He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour." "Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity." Certain it is that almsgiving was regarded as most meritorious in the sight of God. It was that by which many among the Jews, like some among ourselves, thought to work out their own righteousness, instead of submitting to the righteousness of God. "He who pities the poor," says the author of Zohar, "procures peace to the house of Israel, and accumulates blessings in high places." "He who satisfies the soul of the poor, God shall satisfy his soul again, even when he departs out of this world."-The Evangelists and the Mishna.

"Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain." (James v. 7.)

The "early rain" refers to the autumnal showers, which are never very violent. They fall gently, and revive the parched earth after the summer drought; enabling the peasants to sow wheat and barley. In Deuteronomy it is called "the first rain." Joel says, "Be glad, and rejoice in the Lord your God for He hath given you the former rain moderately."

The winter rain usually falls heavily during November, December, and early January; and then it ceases until March or April, when springshowers are eagerly looked for, to give vigour to the ripening crops. This is "the latter rain:" for it is written, "The Lord your God will cause to come down for you the latter rain in the first month,"-which is Abib, or "the month of young ears of corn," corresponding with the end of March and the beginning of April. In the summer time, (that is, from May till September,) no rain is seen.-Domestic Life in Palestine.

"And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished. Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money." (Exodus xxi. 20, 21.)

The objections by which, Bishop Colenso says, the intelligent Zulu first