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he drew nearer he saw that the figure at the window was Hester; and that she left it suddenly. He did not wait to have the door opened for him, he knew the trick of the handle too well. He turned it, and stood in the hall, and saw Hester there, making a sign to him to be silent.

"Hush! he is asleep."

And then they went into the diningroom, and Ralph, with a quick recollection of his last visit there, went up to the mantelpiece. He liked to stand on the spot where he had been so miserable in his sudden awakening and dismay. He wondered if Hester remembered it, and if she had understood it.

One thing she understood, which the first glance at his face had taught her. Whatever the nature of that something that had come between them, it was gone

now.

"Do you remember the last time I stood here ?" he asked. "You do. Hester, once I proposed to myself a foolish resolution. That night I was conscious, for the first time, of having broken it long ago. Some time I will tell you more about it, if you care to hear. Now I can think of nothing but the joy of seeing you again. You will forgive me, won't you ?”

"For what?"

"That false claim of brotherhood. I never did care for you like a brother. I care for you like a greedy man who wants a treasure all to himself. Do you know that, Hester? I want to take you away-my wife."

There was no need to tell him she knew it. There was no need perhaps to go over

the story of those past months, which must have been old to both of them, but they did go over it.

And then Richard Dudley heard that the curate was come, and sent for him. He looked at them both from under his bushy eyebrows, and divined. To-night

he put away his bits of philosophy, his axioms, and proverbs, into a quiet corner, for he saw that they would be unheeded. And he wished the curate joy of his renewed health, and that tide in the affairs of men which had turned now in his favour.

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Nevertheless," he added, "a popular preacher is my abhorrence."

"And mine," said Ralph, quietly.

"I have given up all idea of counsel to-night. In your present state of exaltation it would fall on barren ground, therefore I generously lay down my favourite weapon. Only one thing I have to remind you of, which I shall beg to do while it runs in my head."

"Both of us?" inquired Ralph.
Richard Dudley groaned.

"Both of you! Ay, I understand the query. Well, then, yes; both of you. Don't expect too much. A curate universally popular is a phoenix. There is a fable wondrous wise concerning a deluded old gentleman who carried his donkey on his shoulders, and yet could not steer clear of the charge of cruelty to animals. I should say that the fabulis; intended to point, under the guise of that old man, to a young curate in a populous parish, in the year of grace -"—From Churchman's Magazine.

18

MIDNIGHT DEVOTION.-Dr. Floyd, a religious Divine, preaching a sermon at the funeral of Archbishop Williams, extolled the most reverend Father's devotion, that from the heavy time of the King's death, he rose every midnight out of his bed, and having nothing but his shirt and waistcoat upon him, kneeled on his bare knees, and prayed earnestly and strongly one quarter of an hour, before he went to his rest again. I will inform Dr. Floyd in two

things which he knew not: 1st. He observed the season of midnight because the Scriptures speak of Christ's coming to judge the quick and the dead at midnight. 2. The matter of his prayer was principally this; "Come, Lord Jesus, come quickly, and put an end to these days of sin and misery." So much I learnt from himself, and so report it.-(Hacket's Life of Archbishop Williams, p. 226.)

THE ANTIQUARY'S NOTE-BOOK.

XL. THE PORTA NIGRA AT TREVES.

HATEVER difficulty there may be in assigning exact dates to the remains of Roman workmanship at Trèves, there is no doubt that it was a flourishing Roman city as early as the time of Augustus. Although very much has been de stroyed, the little that remains shews that it was at that time an important tow-perhaps the most important belonging to the Roman Empire-in this part of Europe. The one large gate which is shewn in the engraving is probably but a sample of what three others were like, and of which no remains exist now: the site itself of the remaining gates is even very doubtful.

The history of the place, as recorded by the classical writers, is but scanty. Julius Cæsar himself mentions finding a flourishing city amongst the Treviri, who became powerful allies of the Romans; and afterwards the Emperor Augustus appears to have established a Roman colony there, and the place was hence called Augusta Trevirorum. During the fourth century the Roman Emperors often resorted here; for between the years 313 and 390, one hundred and seven imperial edicts were dated from Trèves. Coustautine himself resored hither, and, according to the legend, built a palace for the Empress Helena, the remains of which are now seen in the present cathe dral. There is no doubt of the Roman character of much of this building, but whether transformed into a church in the time of Constantine, and consecrated by St. Agritius, the same bishop who was present at the Council of Arles in 314, must be left a matter of doubt. It is more than probable, from the circumstance of Constantine's residing there, and from there evidently being a bishop here, that a church of some kind was erected; but as regards the remains of the present building, as far as the Roman portion is concerned, it is quite possible that they were originally a part of the palace, and afterwards mace

use of when the present cathedral was built.

Besides the work of the time of Contantine in the church, there are remains in the present Palace of the Electors and Bishops of a vast building having an apse, like the Roman basilicas, or justicehalls, which under Constantine were in so many instances converted into churches. This building at Trèves has now been used for a church, but whether or not originally is doubtfu'.

Besides these remains, there are also traces of the great Thermæ, which were extensive structures, containing more than baths only. In many of the Thermæ were recreation courts, theatres, and even temples. What remain are the chambers containing the heating apparatus and vau ted celtars, besides remains of the pipes for conveying the water from ore part of the building to another.

Outside the eastern side of the town are the remains of the Amphitheatre. It is scooped out of the side of the hill, and till within a few years past had been filled up with earth, but this has now been cleared out to the depth of twenty feet, which enables us to judge of its original size. It must have held some six thousand persons; but all the terraces, which were probably of arched brickwork, whence the spectators could see the games, have been destroyed. Historically, it is connected with a scene which we cannot look back upon without horror. The chroni clers of the time tell us-and they tell us rather glorying in the entertainmentthat in the year A.D. 306, and again in A.D. 313, the Emperor delighted the inhabitants with what were called the Ludi Francici, and whieh consisted in exposing several thousands of the poor Frankish prisoners who had fallen into their hands, in this va t arena, and letting out upon them the wild beast. Unarmed as they were, the beasts soon slew them by hundreds, but being satiated, left some of the prisoners alive. These even were not spared, but

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made to fight each other. We can hardly realize the fact that people should rej ice to see such horrible sights; more difficult still it is to believe that the Emperor who commanded the games for the gratification of the people was the great Constantine himself.

It is difficult to ascertain whether the great gate called the Porta Nigra is of the age of Constantine or not-probably it was standing in his time, though not built by him. It appears to have served the purpose of something more than a gate, but it is difficult to say what its exact purpose was. Perhaps it served for barracks for the soldiers quartered here.

In the eleventh century we hear of it. A certain Simeon, who had travelled a good deal, undertook to guide Abp. Poppo of Trèves to the Holy Land. On their return, Simeon desired the life of an anchorite, and obtained permission to settle himself as a recluse in the great Porta Nigra, or Mars gate, as it was called. We learn he was installed on St. Andrew's Day, 1028, in presence of a large con

course of people, and with much solemnity. He lived there exposed to the elements on the top of this tower for seven years, and on his death the people sang hymns for thirty days.

After his death it seems the Archbishop had the gate consecrated in his honour, added a semicircular apse to one end, and made in fact three churches, one above the other. Much, however, of what he did has been removed, and the building has been restored as much as possible to its original state.

In the fifth and sixth centuries, the city of Trèves did not escape what was common to all the cities belonging to Rome. It was overrun by the Vandals and Franks and the Huns, and it is to their incursions we owe the loss of the many fine buildings with which, no doubt, Trèves was adorned. Still, the Porta Nigra by itself stands out as a remarkable example of the power and energy of the Romans in erecting such vast structures, which we, even in these days, cannot but look on with astonishment.

EXTRACTS FROM OLD AUTHORS.

THE CREED OF ST. GREGORY, BISHOP OF NEOCESAREA.

HERE is one God, the Father of the living Word, of subsisting wisdom, and eternal power and form; the perfect producer of the perfect; the Father of the only-begotten Son. One Lord; one from one; the likeness and image of the Godhead; the active Word; the comprehensive wisdom of the whole universe; the producing power of all creation; the true Son of the true Father, invisible of invisible, and incorruptible of incorruptible. And one Holy Ghost, having existence from God, who appeared through the Son, that is, to men; the perfect image of the perfect Son; life, the cause of life; the holy fountain, holiness; the giver of holiness; in whom God the Father is made manifest; who is over all and in all, and God the Son, who is through all; perfect Trinity; undivided and unchangeable in glory, immortality, and power; neither is there any thing created or inferior in the Trinity, nor any thing additional, either as existing before, or added afterwards; nor was the Son ever without the Father, or the Spirit without the Son, but the same Trinity ever unchangeable and unvarying.

A COMPENDIOUS EXPLANATION OF THE ORTHODOX FAITH, BY ST. ANASTASIUS, PATRIARCH OF THEOPOLIS, AND ST. CYRIL, PATRIARCH OF ALEXANDRIA.

WHAT is your religion? I am a Christian.

And what is a Christian? He who lives to God, and who lives a religious life, and is well-pleasing to God; who also conducts himself well.

With regard to the Godhead, how many natures do you confess? One. And what is this? The Godhead.

What is God?

He is an essence without first cause; the Cause of all things that exist; that is, the Almighty, All-powerful, the essential Cause of every cause and nature.

And how believe you? I believe in one God the Father; and in one Son, who is also God, who was begotten of God even the Father; and in one Holy Ghost, who proceedeth from God the Father.

How does the Son differ from the Father? In person; for the Father is unbegotten, the Son begotten, for He is from the Father.

How does the Holy Ghost differ from the Father and the Son? In person, for He proceedeth.

Then you believe in three Gods? God forbid I should.

Then in three natures? Certainly not.

But you have mentioned three Gods, and how say you "God forbid ?" If I have mentioned them, still I mean three according to the Trinity, which is of three persons, and of one substance, and undivided; for there is one God the Father, one God the Son, and one God the Holy Ghost; and one Godhead is defined in three persons, and one substance, and kingdom, and power, and nature.

And what is essence? A self-existing thing which requires not another for its subsistence.

What is nature? A universal substance which embraces the persons which are under it; or thus, it is a true existence of things; so that essence, nature, and form, are one and the same thing.

How many persons do you confess in the Godhead? Three; the Father, Son, and Holy Ghost.

And what is person? An essence with some peculiar properties, differing in number from things of the same species, that is, a person of the same substance; but in speaking of God, we say that persons are without body and without figure.

What is the peculiar property of each of these persons, and what common to all? The peculiar property of the Father is to be unbegotten; of the Son, to be begotten; of the Holy Ghost, that He proceeds; and their common property is Godhead and kingdom.

How many natures do you confess in the incarnation? Two, the Godhead and manhood; so that the same Son should be perfect God and perfect man. How many natural wils and energies do you confess in Christ? Two; one divine, and one human.

What is the divine will? To cleanse the lepers; as, "I will; be thou

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