tain those principles of law and order, which it has been the means of introducing among mankind, but the circumstance of their having been thus engrafted upon an institution more permanent than the thrones of the earth?"

Rutilius gave no answer: he had moved to the window to watch what was passing between Methodius and his new applicant. From the poverty of his dress, and the meanness of his situation (for it was obvious that he was a slave), there were probably but few freemen in Tyre who would have conversed with him. But in his bishop this poor man knew that he had a friend. He was stating the cruelty of his master, who had threatened him with the cruel severities of the ergastulum, or house of correction, for disobedient slaves, in consequence of his having become a Christian. "And yet,” said the poor man, "I have given him no cause for complaint. I have rendered him the more zealous obedience, since I have known that there is a hope for me after this miserable life is over; and since I have had friends, who, bespite my ignorance and penury, are ready to receive me as their equal."

Methodius's answer could not be distinctly heard: but it was obvious that he was suggesting motives for patience and submission; reminding the slave that he was Christ's freed man; and exhorting him rather to submit to his master's injustice, than, by any attempt to escape, to bring a scandal upon the gospel.

"Why do not you seek to buy the freedom of such poor people?" said Rutilius to his compa

nion.

"It is often done," answered Pamphilus; "and our Church is constantly advancing towards the destruction of this oppressive system of slavery. But we should gain too many insincere followers, if we were to employ our Church's funds on the enfranchisement of all who would fly to us for sanctuary; and our early bishop, Ignatius, expressly discountenanced the practice."

"Do you forbid your people to have slaves, then?" said the other. "I thought you had one yourself, Porphyry, whom I saw with you yesterday; and whom, I suppose, you have named after the great philosopher."

"Do you think, Rutilius, that I should have named him after that enemy of our faith? No; I honour those who are truly the benefactors of mankind—the apostles and martyrs, who have shed their blood to secure to us the knowledge of immortality. Porphyry, I grant, may be a clever man; but what great benefit has he conferred upon his fellows? As to my slave, he was brought up in my family, and had his name from a child. And he is an instance of the manner in which our faith works for the good of men in his situation. He goes with me to our house of prayer; he partakes with me in our holy communion; I exchange the kiss of peace

K

with him as readily as with the greatest man in our city; I confess him to be of the same blood with myself, to have the same hope, to be in my Master's sight of the same value: and how is it possible that I could treat as a slave him whom I acknowledge as a brother? At present he stays with me willingly; and at my death he will be freed by my will, unless, in these threatening times, he should be called to suffer martyrdom, which I doubt not that he would undergo as readily as I should."

So said Pamphilus, with a sort of anticipation— such as was at that time entertained, not unnaturally, by every Christian-of the probable conclusion of his course. He could scarcely have any more belief than his companion had, that the name of his servant Porphyry was destined to be preserved with his own in the Church's annals, by being blended in the glory of the same martyrdom.1

The poor slave was now going away, apparently consoled by having met with a kindness and sympathy, for which he might have sought elsewhere in vain through the vast city. Rutilius would gladly have entered into further conversation with Methodius, but a fresh party of poor people came in to solicit the bishop's advice. As he looked round upon

1 The martyrdom of Pamphilus and his servant Porphyry is recorded by Eusebius in his work on the Martyrs of Palestine, cap. xi.

them, in leaving the house with Pamphilus, he could not help feeling that it was the Christian deputy who understood the true secret of opening a home for the afflicted.

CHAPTER IX.

A Roman Villa. The Deputy of the Emperor.
The Midnight Assemblage.

Hence, vain, deluding joys!

The brood of folly, without father bred:
How little you bested

Or fill the fixed mind with all your toys!

Come, pensive nun, devout and pure,
Sober, stedfast, and demure;

All in a robe of darkest grain,
Flowing with majestic train.

Il Penseroso.

A FEW days after the departure of Pamphilus, Rutilius received an invitation to visit his father's friend in the neighbourhood of Cæsarea. His compliance was the more ready, because he felt that it would afford an opportunity for renewing his intercourse with Pamphilus. He had heard much also of Milo's magnificent hospitality; and was not without curiosity to see what was meant by the fascinating charms of an Asiatic villa. He arrived on the second day after leaving Tyre; and on his way heard of nothing so much as the sumptuousness of the place which he was about to visit. Not far from the house he

1 The following description of the mode of life at a Roman villa is borrowed from Petronius's account of Nero.