Interior of Westminster Abbey during the Coronation of her Majesty Queen Victoria. CROWNS AND CORONATIONS. THE event which has recently occurred, has realized public expectation, and proved to be of extraordinary interest. The investiture of our youthful sovereign with the royal crown of so extensive and exalted an empire, forcibly appeals to the mind and the heart; and may suggest a few remarks adapted to the occasion. If we refer to the remote periods of antiquity, the crown was then rather an idolatrous than a civil ornament. According to Pliny, it was first used by Bacchus. It appears from medals still extant, to have been originally a bandaAUGUST, 1838. let, drawn round the head, and tied behind, and then to have been formed of two bandalets; afterwards the woods and groves were searched for crowns to be worn by the various deities of the heathen; and at length, it is stated, that they were made of all known plants. We read particularly of one of laurel ; of another formed from the vine; of a third, in which the branches of that tree were blended with its leaves, grapes, ivy, flowers, and berries; while the pine, the olive, the alder, and the myrtle, together with roses, ears of corn, bulrushes, and rosemary, were as freely employed. The chaplet conferred in the Olympic games, which were celebrated at Elis, in Greece, with the greatest pomp and magnificence, was composed merely of the branches of the wild olive; but to increase its value, it was pretended that the tree from which it was always taken, was pointed out by the Delphic oracle, and brought to Olympia by Hercules. It was called, moreover, the tree of the crowns of glory." This fact is worthy of particular observation, from the reference of the great apostle of the Gentiles to it: Know ye not," says he to the Corinthians, that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway," 1 Cor. ix, 24-27. The force of his language, which is as fully applicable to ourselves as the Corinthians, appears to be: "As in these games many run with the utmost energy, for a prize which but one can win, so do ye run the race set before you, with equal ardour and perseverance, that ye all may receive the crown of heaven. Their prize is, indeed, only a fading chaplet; ours is full of immortality. Those, however, who enter the lists at Olympia, submit to a severe regimen in like manner, I yield to the needed yet painful discipline; to receive the prize will be an invaluable compensation for it all. Be ye, therefore, urged to the same course, by my exhortation, and by my example.' : " Another circumstance deserving remark, is connected with the Mosaic dispensation. The crown, or head-dress of the high priest, was made of fine linen rolled up, resembling in some degree the turbans still worn in eastern countries; and on it was fastened, by a blue riband or lace, a plate of fine gold, beaten into the form of a leaf, or one of the petals of a beautiful flower, on which was inscribed, "Holiness to the Lord." All who stood before him were thus enjoined to honour his person and ministrations; and to him it was a memorial of the sanctity of his office and character, as the typical mediator between Jehovah and Israel; while, at the same time, he represented the great High Priest of our profession, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," Tit. ii. 14. A crown appears also to have been used by the Jews in connexion with marriage. Hence the language of the bride, in the Canticles, "Go forth, O ye daughters of Zion, and behold king Solomon, with the crown wherewith his mother crowned him in the day of his espousals," Song of Solomon, iii. 11. A crown was also the principal mark of dignity bestowed on monarchs and princes. Thus Jehoiada brought forth Joash, the son of Ahaziah, and put upon him the crown, while the priest and his sons anointed him and said, "God save the king." Hence, a crown, in Scripture signifies, in a figurative sense, honour, splendour, or joy, The apostle Paul uses the same comparison to illustrate the holy joy of Christian ministers over those to whom God has made them a blessing:"What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy,” 1 Thess. ii. 19, 20. Nor should it be forgotten, that when Jesus shall come " the second time without sin into salvation," there will await the believer another crown; wherefore he may exclaim: "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing," 2 Tim. iv. 8. Passing from these circumstances of spiritual dignity and blessedness, and adverting to the royalty of our own land, it appears that the Saxon kings wore only a plain fillet of gold. Egbert gave it points or rays, resembling the crowns worn by the emperors of the East, and Edmund, called Ironside, surmounted these points with pearl. Various changes in the British crown have since been made. But the more ancient one having been sold about two hundred years ago, the imperial diadem, which was made for Charles II., was afterwards used. It is formed of four crosses pattée, and the same number of golden fleur-de-lis, adorned with jewels: from the former arise four arches which meet at the top, in the form of a cross, having here a mound of gold, enriched with a fillet of the same precious metal, and being also embellished with costly gems. On the mound there is a golden cross, garnished with jewels; and the cap within the crown is of purple velvet, turned up with ermine, and lined with white taffeta. A crown made at the same time, to be worn only at the coronation dinner, is also very splendid: it is adorned with several large diamonds and a great number of pearls; but it is especially remarkable for a ruby set in one of the four crosses, valued at 10,000l., and for the mound being formed of one sea-green stone. A queen consort has a crown which was made for Catherine, queen of Charles 11., and originally called St. Edgitha's crown, in memory of the royal consort of Edward the Confessor. Another crown has just been expressly provided for our rightful and gracious sovereign Queen Victoria, and is exceedingly costly and elegant. It is composed of hoops of silver, enclosing a cap of blue velvet; the hoops are completely covered with precious stones, surmounted with a ball, adorned with small diamonds, and having on the top of it a Maltese cross of brilliants. In the centre of the cross is a splendid sapphire; the rim of the crown is clustered with brilliants, and ornamented with fleur-de-lis, and Maltese crosses, equally rich. In the front of the Maltese cross, which is in front of the crown, is the large heartshaped ruby, once worn by Edward the Black Prince. Beneath this, in the circular rim, is an immense oblong sapphire. Many other precious gems of the same kind, together with emeralds, rubies, and several small clusters of drop pearls, also adorn this dazzling and splendid crown. The venerable abbey at Westminster, where such ceremonies have for ages been performed, has been_the_scene of its solemn presentation. In the midst of a vast and imposing assemblage, and encircled by her nobility, arrayed in worldly splendour not to be surpassed, the sovereign has been attired in the dalmatic robe of cloth of gold, seated in the chair of St. Edward, and bearing in her right hand the royal sceptre of pure gold, richly studded with precious stones, and in her left the sceptre and the dove; the imperial diadem has been placed on her head; while the loud and repeated acknowledgment within has been responded to in shouts as joyous and fervent without, of "God save the Queen !" And who that thinks of this interesting ceremony will not most heartily reiterate the petition? A solemn responsibility is connected with so august an exaltation among the sovereigns and nations of the earth. To wear the crown of Britain, so that the people may enjoy all the advantages it is designed to give; that other potentates and powers may feel the influence that it ought to exert; that pure and undefiled religion may flourish throughout our country, and in other parts of the world; and that the tribute due unto his name may be presented to "the Lord of all," on whose head are many crowns,"-will require no ordinary communications of Divine grace. May, then, the influences of the Holy Spirit, in rich and increasing abundance, be bestowed on our beloved Queen Victoria! May all that is lovely and hopeful in youth be associated with all that is real and eminent in piety! May "the fear of the Lord be her treasure,' and "wisdom and knowledge the stability of our times!" May our country become the Benefactor of countless millions of the human family! And may every blessing the most pious and patriotic heart can desire be associated with the reign of Queen Victoria ! W. THE HEBREW AND PAGAN PROPHETS (Continued from page 255.) FROM the scene of pagan imposture and credulity, exhibited by the prophets of Greece, who were the best of the heathen world, (see "Visitor," p. 251,) let us turn to the prophets of the Bible. 5. Manners and Character of the Hebrew Prophets. In every respect we find these prophets the reverse of those before described. They sought no concealment, and affected no mystery; but mingled with society, and lived generally with other men. They were at all times and in all places accessible to such as craved their advice, and this they freely imparted without exacting gifts to gratify their own avarice, or ness. the laws of God, these holy men came forth, though hatred, persecution, imprisonment, and death were often the requiring ceremonies to work on the fears of those who consulted them. No arts were resorted to, to deceive others into a mysterious dread of their sacred-reward of their fidelity, with direct, unIt is true that they sometimes equivocal, and solemn declarations of used striking symbolical representations, their own abhorrence of such evil debut it was to awaken the attention of a signs and of the Divine vengeance against sensual and thoughtless people to their them. Superstitious arts, calculated to instructions, Isaiah xx. 2—4. impose on the credulity of an ignorant multitude, such as astrology, magic, and necromancy, they pointedly condemned; and the rich presents which were offered them they rejected. Their predictions of future events were public, clear, impossible to be misapprehended, and such as no human foresight could have conjectured. They were sometimes seen in the habiliments of mourning; but it was to manifest the depth of the grief they felt for the sin and the obstinacy of their nation. In their prophecies there was neither artifice, evasion, nor ambiguity; but they were prompt, direct, and decisive. On occasions of great public interest, they were seen in the most frequented places, enforcing their instructions with the most sincere and impassioned eloquence upon the listening throngs who surrounded them. These public addresses they frequently committed to writing, and we have them in every form, from the simplest prose to the most lofty elevation of poetry. The writings of the Hebrew prophets which have descended to us are so full and complete that we have every facility for ascertaining the usual subjects and general character of their prophecies. 6. Subjects and character of their prophecies. Religion was the great subject on which they loved to dwell, and with them religion was neither an empty sound nor a superstitious ceremonial. The love and worship of one spiritual and holy God, obedience to his law, purity of heart, as the most acceptable sacrifice, an idea beyond even the imagination of a heathen prophet; these constituted the religion of the Hebrew prophets. It was in contemplation of subjects such as these, that their spirits moved with rapture, rose on the wings of a holy enthusiasm to the very throne of the Majesty on high, which no mortal eye but theirs had ever seen, and no mortal tongue but theirs had ever dared to celebrate. In all their prophecies, it was their constant aim to exert the most salutary moral influence. Calamity they always threatened as the punishment of sin, and prosperity was the sure reward of holy obedience. To the corruptions of their times, they presented independent, bold, and unyielding opposition; ungodly rulers they fearlessly withstood, by severe and public rebuke; and when kings and people united to abolish or disregard 7. Illustrations from the Old Testament. There is scarcely need to refer to instances of what has now been advanced, for they occur so frequently on the pages of the Old Testament, that no one who has any acquaintance with the Bible will be at a loss to verify this description of the biblical prophets. You cannot have forgotten how Elisha repelled the princely offers of Naaman, 2 Kings v. 16; how Isaiah publicly and severely rebuked the idolatry of his times; how stedfastly Jeremiah resisted the rebellious designs of his king and nation, though their reproaches and persecutions wounded him so deeply that he wished for death to put an end to his anguish. In the whole character of the Hebrew prophets, we see a frankness which disdained concealment, and a virtue which abhorred deception. In further illustration of what has been advanced, examine 2 Sam. xii; 1 Kings xviii. 10, 17, 18; xxi. 17—24. The prophet Nathan did not hesitate to portray in the liveliest colours the sin which had been committed by his sovereign and patron, and boldly to say to the guilty monarch, "Thou art the man. The prophet Elijah knew that the tyrant Ahab had long been searching all the neighbouring states to apprehend and put him to death, but he fearlessly stood before him, and when the haughty monarch accosted him with the question, "Art thou he that troubleth Israel ?" he instantly replied, "I have not troubled Israel; but thou, and thy father's house, in that ye have forsaken the commandments of the Lord; and thou hast followed Baalim." When the same king had been guilty of another act of the most flagrant injus- | his heart glows with something of the tice respecting Naboth, the same prophet fervour of the inspired writers; and, while went to him with the appalling message; his affections are flowing with full tide "Thus saith the Lord, In the place towards the God of the Hebrew patriwhere dogs licked the blood of Naboth, archs and prophets, let him lay aside the shall dogs lick thy blood, even thine. Bible, and suddenly turn his attention to And Ahab said to Elijah, Hast thou any, even the most lofty flights of heathen found me, O mine enemy? And he inspiration; and the painful revulsion of answered, I have found thee: because feeling which he experiences shows him thou hast sold thyself to work evil in the at once that he has changed his element, sight of the Lord." Where in the whole that he has fallen upon another world. body of heathen prophets shall we The angels who were sent to warn Lot find a resistance to regal tyranny, a de- of his danger could scarcely have felt a fence of injured and helpless innocence, greater contrast when they left the courts to be compared with this? of heaven, to tread the polluted streets of Sodom. The devout man, who reads the prophetic parts of the Old Testament with one spark of the feeling with which they were composed, no more needs a philosophical proof of their Divine origin than Elijah needed a metaphysical demonstration of the existence of God, while ascending to heaven in his fiery chariot; and I suppose no one will consider it a breach of charity to say, that it is not by devout men that the Divine authority of the Old Testament is called in question. 8. The Contrast. And now, is not the difference between the Hebrew and the heathen prophets perfectly obvious? In the one case, we see all the machinery of fraud, a total destitution of moral feeling, and every indication of an exclusive attachment to this world. In the other case we can discover no wish and no opportunity to deceive; we find a most acute moral sensibility and an inflexible adherence to what is right, and a total renunciation of all worldly hopes, whenever they interfered with the calls of duty. The former, just what we should expect from men of this world, who had no faith in another; the latter, just what we should expect from men of God, who had placed all their hopes in heaven. Who, that has any knowledge of the subject, can pretend to place them on equal ground, or say that they have equal claims to Divine inspiration ? In the contrast, the interpreter of Greek oracles stands abashed before the Hebrew prophet, like the witch of Endor before the rising spirit of Samuel. How shall we account for it, that the Hebrews, who were so far below the Greeks in learning, refinement, and power, should rise so far above them in the character of their religious teachers? To the Hebrews were sent "holy men of God," who "spake as they were moved by the Holy Ghost;" while the Greeks, seeking after wisdom, "became vain in their imaginations, and their foolish heart was darkened." Deficiency in religious feeling, and not the want of appropriate and sufficient evidence, is, after all, tl.e great cause of scepticism in respect to the inspiration of the Bible. In the stillness of sacred retirement, when, if ever, the soul loves to commune with Heaven, let the devout man open the sacred pages, and read till 9. Fulfilment of Prophecy. In further illustration of this subject, we will now notice a few of the more remarkable prophecies of the Bible, which, with their fulfilment, the reader is requested to compare with the Greek prophecies already noticed: (see pages 253, 254.) (1) Predictions respecting Cyrus, Isaiah xliv. xlv. About one hundred and fifty years before the birth of Cyrus, the Hebrew prophet Isaiah described this monarch by name, and intimated, Isaiah xlv. 4, that this was his "surname," and not the name given him at his birth; and accurately foretold the victories he was to achieve, and the benefits which he was to confer upon the Jewish people, by delivering them from the Babylonian captivity. This prophecy was published nearly a century before Nebuchadnezzar subdued Judea. Babylon was then but just rising into notice; the very existence of the empire was scarcely known to the Hebrews; Persia, the native country of Cyrus, was yet in the darkness of barbarism; while Judea was an old established and powerful kingdom. The *Herodotus informs us, b. i. c. 114, that Cyrus was not the original name of this monarch, but one which he assumed at a later period, probably on his accession to the throne, or after the achievement of some of his great victories. |