"but you have not as yet inflicted the scourging, which, according to the ancient custom, she should suffer."

"We will omit it in her case," answered Cocus, with whom his brother pontiffs had previously pleaded, even their minds revolting at causing one so young and innocent to suffer such degradation. "It would of necessity have to be inflicted in private; therefore, no one will know whether or not she has suffered. No object therefore will be gained," observed Cocus.

"Are we in these days thus to neglect our ancient customs?" exclaimed Fausta. "That she is young and beautiful is no reason why she should escape the punishment which is her due."

The pontiff made no reply; perhaps even he discerned the love of cruelty which the remark of the ancient priestess exhibited.

"I am thankful I have not to submit to the discipline which the old virgin is inclined to inflict on her disciples," muttered Gaius. "I would as lief see

a tigress deprived of her cubs placed in charge of a flock of sheep as a band of young maidens given to the custody of a bitter old woman like Fausta. If they were not inclined to act naughtily before, they would be driven to do so, in very despair, when subject to her tender mercies."

"We can delay no longer," said Cocus to the elder vestal; "let the criminal be brought forth and placed in the litter."

His orders were obeyed. After a short interval a figure, closely veiled, in coarse attire, was conducted forth, and unresistingly placed in the litter. Cœcus then gave the word to the bearers and attendants to move on. Fausta and three other vestals accompanied the funeral procession, but no weeping relatives and friends as in most instances would have been the case-followed Celia. She was alone in the world, without loving kindred. Her male relations were far away with the armies of the emperor, and her mother, sisters, and female connections, had been removed by death since she, in her extreme youth, had been dedicated by her heathen father to the service of the goddess.

She was thus considered a fit victim, whose barbarous fate there was no one to revenge. Marcia had spoken of her as her sister, but she was a sister only of the affections. Slowly the mournful procession moved on, and a stranger would have supposed that a corpse was being borne to the funeral pile, but those who watched at a distance knew well-from the direction it was taking to the Campus Sceleratus-that there was a terrible fate prepared for the occupant of the litter. Such a spectacle had not been for a long time seen in Rome, and did not fail to attract a large number of the population.

Gaius, who was looking about him, remarked amongst the crowd a considerable number of persons whom he knew to be Christians, who walked along

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with sad and averted looks. Some he recognised as presbyters and deacons, and other officers of the Christian church. He felt no little surprise at seeing them, he even fancied that he saw the Christian bishop, but as his costume differed but slightly from the rest of the people, he was uncertain that such was the case. He did not feel altogether satisfied about the matter, but still, as they were unarmed, he believed that even should they feel inclined to rescue the doomed vestal they would not make any attempt. "What can it mean ?" said he to himself. "I wish that Cocus had left the matter alone; it is my belief that we shall gain nothing by the death of this young creature, and we shall have much greater difficulty hereafter when we pretend to turn Christians in persuading these presbyters and others that we are in earnest. However, it is too late now to expostulate with him. Cocus is a man who having once determined on carrying out an object is not to be deterred from it."

The Campus Sceleratus was at length reached. It was a gloomy spot, and called the Campus Sceleratus, because it was here that vestal virgins, convicted of breaking their vows, had for ages past been entombed alive; for even although doomed to this fearful punishment, they retained the privilege of being interred within the walls. Ruin and desolation reigned around, for only the poorest and most abandoned were willing to erect their abodes in the the neighbourhood of a spot deemed accursed. Beyond rose the dark walls erected around the city-a sign of the degeneracy of the inhabitants, whose breasts and stout arms in former days had been considered sufficient for its protection. Near it was the Porta Collina, from whence started two important roads to Via Salaria and the Via Nomentana, passing close to the enormous baths erected by the Emperor Diocletian. Thus, people from all parts of the city had easy access to the spot. A large crowd soon collected. Even some of the frequenters of the bath sauntered forth, prompted by their curiosity to see what was taking place.

Cocus had kept his intention a secret; how it had become known he could not tell. Although he wished to have some spectators who were likely to approve of his proceedings, he had no desire to have them witnessed by so large and mixed a concourse. Still, he was determined to go through with what he had undertaken.

The litter stopped near the centre of the field, on the summit of a slight elevation.

The earth turned up in heaps showed the entrance to the horrible tomb prepared for the hapless vestal. The sun was now sinking behind the Pincian hill, but still shot forth its rays above the trees which crowned its summit, and lighted up the dark litter and those who stood around. In the hollow below were the fossors, with the public executioner and his attendants, ready to receive the doomed vestal and

to lead her into her tomb. Cocus, who had to perform the part which would have been taken by the Pontifex Maximus-a dignity long held by the emperors as it was still by Constantine-raised his hands to the skies, but his words, if he uttered any, were not heard. He then gave directions to the bearers to place the litter on the ground, and advanced, in order to lead forth his victim. He started back. Without assistance a figure rose from within, and stepped forth, when, casting off the dark garment which shrouded her, instead of Colia, the vestal Marcia, in her white robes, with a purple fillet encircling her brow, appeared in all her radiant beauty.

"She whom you cruel men would have destroyed has escaped!" she said. "Me you cannot accuse of the crime with which you falsely charge her. My eyes have been opened; from henceforth no longer will I serve your false goddesses! I declare myself a Christian, and appeal for protection to the emperor. Ah, you dare not stop me!" she added, as Cœcus, hoping that what she had said had not been heard by those around, stepped forward to grasp her arm. At the same moment several persons were seen approaching, who were at once perceived to be presbyters and other mea of influence in the Christian Church. They were attended by several lictors and other officers of the law.

Cocus drew back as Marcia spoke, but his presence of mind did not desert him. "I see that there is One who protects the Christians more powerful than the gods of the ancients," he exclaimed. We were ignorantly endeavouring to perform what we considered our duty, but it is evident that a miracleof which I have heard the Christians speak-has been wrought. Brother pontiffs, what say you? For my own part I am inclined to embrace the faith which has become that of the fair and beautiful Marcia." "Anything you please," muttered Gaius, in a low

voice, "but it seems to me that we have gained but little by this proceeding."

Ctecus, however, was, as has been seen, a man of prompt action. Ordering the fossors to fill in the tomb, he declared that from henceforth no vestal should be buried on that spot. He expressed his belief that he had been greatly deceived by some of the witnesses, who had been suborned to swear falsely against the innocent Cœlia. He then advanced towards Amulius and the other presbyters, and expressed his wish to be instructed in their faith. "I will," he added, “in the meantime retain my position as chief of the pontiffs, but it shall be that we may together design the means of advancing further the Christian religion."

Whether or not Amulius and the other presbyters trusted to the expressions of Cocus it was difficult to say, but the larger number of persons among the crowd, many of whom were Christians, believed him; while the idolaters, who had been wont to look up to him as the director of their religious mysteries, were unable to comprehend the meaning of the wonderful change which had taken place. That the chief pontiff of Rome, who had clung to her idolatries, and even defied the emperor after he had expressed himself openly in favour of the new faith, should thus suddenly declare his intention of becoming a Christian, seemed to them a thing altogether incomprehensible.

The first rejoiced under the idea that they had gained a great accession to their strength, since the chief of their opponents had thus openly declared himself as willing to become one of their number; while to the crowd of heathens it was a matter of indifference so long as they should receive their accustomed doles of food, and could enjoy the spectacles with which they had so long been indulged.

(To be continued.)

children of Israel from the land of Egypt, and bringing them out of the house of bondage. But the Israelites were too serviceable to the king and people of that country, for the Pharaoh of that time to be willing to part with them. Of this unwillingness Moses is forewarned before entering upon his arduous mission. Nevertheless he is to go forth, demanding from Pharaoh the immediate liberation of his countrymen, in the name of the God of Israel. But the monarch does not know the Lord-does not acknowledge His authority-and, until some miraculous sign be given him, will not believe in His existence. All this was in accordance with Egyp

tian traditions and Egyptian modes of thought. The practice of enchantments was an institution among them, and was supposed to imply, on the part of those who wrought them, some concert or collusion with the invisible powers of the universe. Moses, by divine command, condescends to humour this craving after a sign; and this he does by working miracles, which shall not only, by their greatness, throw scorn on the petty jugglery of the magicians, but which, by the command they evinced over all the powers of Nature-powers to which the Egyptians paid divine homage-might shame the people out of their false worship, and be a standing witness for the true God.

I. Hence the particular form of these miracles of Moses. The Lord had said to him, "Against all the gods of Egypt I will execute judgment: I am Jehovah." Accordingly, as will be perceived, nearly every one of these wonders wrought by Moses had relation to some object of idolatrous worship among the Egyptians. The devouring of the serpents, by the serpent formed out of the rod of Moses, was directed against their serpentworship; the turning of the water into blood was to pour contempt upon their worship of the Nile; the hail-storm plague was in ridicule of their worship of the elements, or of deities supposed to preside over them: the murrain on the cattle showed the futility of the adorations paid to their god Apis. Frogs, lice, and flies-creatures which they had severally turned into idols to worship them-became their plague; whilst the awful doom of darkness was in manifest reproach of their bowing before the sun in the heavens. Such wonders could not fail to read a memorable lesson both to king and people, teaching them that He whose will they were resisting was the God of all gods; that all the ministries and agencies in Nature are at His bidding; that all the plans and purposes of men are under His control; that he rules for the great ends of truth and mercy and righteousness; and therefore that to oppose ourselves to His designs is madness, and to disobey His commands is to die.

But the imitation of these miracles by the magicians is sometimes thought to be a difficulty. After each of the first four we find Moses adds the words, "And the magicians did so or in like manner with their enchantments." Now of course if the expression " did so," be taken to mean that the magicians did exactly the same thing as Moses did, we should be confronted with a difficulty, and a very grave one, namely, to explain how God could give a good man the power to work miracles to vindicate his mission, and yet suffer bad men to work the same miracles to throw doubt upon it. But two or three things are against any such reading of the words. In the first place Moses speaks of the things done by the

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magicians as an effect of "enchantments," that is mere simulations or clever sleights of hand. His own miracles he assumes everywhere to be an effect of" the mighty power of God." In the second place the phrase "they did so," though used in three instances to denote an apparent success, is, in the fourth instance that of the plague of lice-used to denote a failing attempt at success. "And the magicians did so with their enchantments to bring forth lice, but they could not." Why, if in one verse the phrase they did so," confessedly means nothing more than they attempted to do so, should not a like meaning be put upon the phrase when it occurs in the other places also?

Other considerations point to the same conclusion, that these miracles of the magicians were nothing more than clever feats of legerdemain. For being adepts in such things the Egyptians have had a reputation in all ages. A free-thinking modern traveller, wishing to disparage Mosaic miracles, declares that he has himself witnessed, in Egypt, all the plagues which Moses claimed to have brought down as a divine scourge upon this rebellious people. We may leave a wide margin for infidel exaggeration, and yet believe that the magicians did, in the three instances of alleged success, produce such a close imitation of the miracles of Moses, as to satisfy Pharaoh, at all events, that the wonders wrought by Moses were no greater than their own. Taking the first of these successes, there are jugglers in the East at this day who will do far more wonderful things with serpents than making them to become rigid as rods, or than, dispossessing them of the charm, afterwards making them become serpents again. At all events, these magicians soon came to the end of their tethered and mimic wonder-working; leaving the miracles of Moses to stand out, in all their Divine and unchallenged power; in order that those who beheld them might be without excuse, whilst the miracles themselves should be among the influences which would tend to the hardening of Pharaoh's heart.

II. These secondary questions disposed of, we pass on to consider that which we feel to be the central difficulty of the history, as contained in the words, several times repeated, "The Lord hardened Pharaoh's heart, so that he would not let the children of Israel go." There is no doubt something very startling in this language. It seems to make God the direct author of that which is evil. He is represented as the occasion of something in the heart of Pharaoh which would cause him to do that which is wrong. He who is "of too pure eyes to look upon iniquity," is said to do that which would provoke to iniquity, and to originate a train of agencies which would be certain to make a bad man worse. What explanations

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The phrase, as intimated already, occurs a great many times, but, it is to be noted, under very different forms. Thus, in several passages, the expression is used in what we call the intransitive form, that is, without reference to any personal agent or producing cause at all, as in the passage, And Pharaoh's heart was hardened, neither did he hearken unto them." In another set of passages it is distinctly declared to be the work of Pharaoh himself, as where it is said, "But when Pharaoh saw that there was respite, he hardened his heart and hearkened not unto them;" whilst in another set of pasages, as in the text, the result is, without qualification, attributed directly to the Divine Being, "But the Lord hardened Pharaoh's heart, so that he would not let the children of Israel go." Now, whatever the moral process here described be, no one, it may be presumed, will have any doubt that the hardening was the same on all occasions. Whatever took place after the plague of lice-where it is said, "Pharaoh's heart was hardened"-the same took place after the plague of boils, where it is said the Lord hardened the heart of Pharaoh;" the same took place after the plague of hail, when it is said that, on the plague ceasing, "Pharaoh sinned yet more, and hardened his heart." Now, is not the first and plainest inference to be drawn from all this, the certainty that Pharaoh was at least a consenting fellow-worker with the causes which led to his own depravation of character? Does God's part in the process amount to more than this, that he gives men a mysterious power over their own heart, to change them for the worse by a resolved opposition to His will, even as He gives them power to change them for the better, when, yielding to the influences of His Holy Spirit, that will is humbly followed and obeyed? The hardening of the heart is God's in one case, just as the softening of the heart is God's in the other. We do not doubt that Job had surrendered himself to the impulses of grace, when he said, "God maketh my heart soft;" and it is only as an effect of stout and prolonged resistance to such gracious influences that we allow the expression "God made Pharaoh's heart hard."

2. We note another consideration which should serve to mitigate the apparent harshness of the language here employed, namely, that in Scripture God is sometimes said to do the evil which He foresees will be the consequence of His own good. A comparison with other Scriptures will

show that this phrase of hardening the heart has a definite prophetic use; that is, it is made to describe a result which God foreknows will take place, though He has used all means, short of interfering with the freedom of the moral agent, to prevent it from taking place. An instance will occur to the reader in St. John's Gospel, where the Evangelist, accounting for the rejection of our Lord's miracles by the Jews, says, "Yet they believed not on Him, because that Esaias had said, He hath blinded their eyes and hardened their heart." Now, on turning to the passage in Isaiah, we find the expression is used by way of comforting the prophet under the rejection of his message; and telling him that, owing to the long-continued obstinacy and unbelief of the Jews, God had visited them with judicial blindness, and had made their hearts to become hardened. And this case of Pharaoh is precisely parallel. Moses was about to undertake a great mission. He would meet with great discouragements, and God would prepare him for them, and comfort him. "I know that Pharaoh will not let you go." To such a height of defiant obstinacy has his rebellion risen, that each successive judgment will only make his heart harder and harder, and vindicate the honour of my name before all the Egyptians; "And I will harden Pharaoh's heart, and multiply my signs and wonders in the land of Egypt;" and it was so. For as a fulfilment of prophecy is the expression used again and again, “And Pharaoh's heart was hardened, neither did he hearken unto them, as the Lord had said.”

3. Still, foretold or not foretold, the expression sounds harshly, "But the Lord hardened Pharaoh's heart." Let us look at the process more closely. For his many sins, God sends a judgment upon Pharaoh. It humiliates him before his court, and people. He is very angry. The plague continuing, he is obliged to pray for its removal, and to promise that he will not rebel again. The plague is removed, and instantly he rebels as before, till another plague comes, and the same thing has to be gone through again, the heart, like an anvil, becoming harder at each succeeding stroke.

Now, without supposing the intervention of any agency from without at all, is not this just what we should expect to take place? Is it not certain that the heart must become hardened, while a man is carrying it with high-handed presumption against God, now mocking Him with false repentances, now, with awful daring, challenging Him to do His worst ? Is not the hardening as natural, in such a case, as it is for frost to congeal the eaves-drop, or fire to harden clay? But still the first step of this hardening process-that which irritated Pharaoh-was this corrective judgment; and who sent that? The Most High God undoubtedly. And who will deny the right of the