sufferings of an hour, redeeming themselves from everlasting punishment. For this cause, even the fire of their cruel and barbarous executioners seemed cold to them; whilst they hoped thereby to escape that fire which is eternal, and shall never be extinguished: and beheld with the eyes of faith, those good things which are reserved for them that endure to the end; which neither ear has heard, nor eye seen, nor have they entered into the heart of man. But to them they were now revealed by the Lord; as being no longer men, but already become angels. In like manner, those who were condemned to the beasts, and kept a long time in prison, underwent many cruel torments being forced to lie upon sharp spikes laid under their bodies; and tormented with divers other sorts of punishments; that so, if it were possible, the tyrant, by the length of their sufferings, might have brought them to deny Christ.

III. For, indeed, the Devil did invent many things against them; but thanks be to God, he was not able to prevail over all. For the brave Germanicus strengthened those that feared, by his patience, and fought gloriously with the beasts. For when the Proconsul would have persuaded him, telling him, that he should consider his age, and spare himself; he pulled the wild beast to him, and provoked him, being desirous the more quickly to be delivered from a wicked and unjust world. Upon this, the whole multitude wondering at the courage of the holy and pious race of Christians; cried out, "Take away those wicked wretches; let Polycarp be looked out."

IV. Then one named Quintus, a Phrygian, being newly come from thence, seeing the beasts, was afraid. This was he who forced himself and some others, to present themselves of their own accord to the trial. Him therefore the Proconsul persuaded with many promises, to swear and sacrifice. For which cause, brethren, we do not commend those who offer themselves to persecution; seing the Gospel teaches no such thing.

V. But the most admirable Polycarp, when he first heard that he

was called for, was not at all concerned at it; but resolved to tarry in the city. Nevertheless, he was at the last persuaded, at the desire of many, to go out of it. He departed therefore into a little village, not far distant from the city, and there tarried with a few about him; doing nothing night nor day, but praying for all men, and for the churches which were in all the world, according to his usual custom. And, as he was praying, he saw a vision, three days before he was taken; and, behold, the pillow under his head seemed to him on fire. Whereupon, turning to those that were with him, he said, prophetically, "That he should be burnt alive."

VI. Now when those who were to take him drew near, he departed into another village; and immediately they who sought him came thither. And when they found him not, they seized upon two young men that were there; one of which, being tormented, confessed. It was impossible, therefore, that he should be concealed, forasmuch as they who betrayed him were his own domestics. So the officer, who is also called Cleronomus, Herod by name, hastened to bring him into the lists: that so Polycarp might receive his proper portion, being made a partaker of Christ; and they that betrayed him, undergo the punishment of Judas.

VII. The serjeants, therefore, and horsemen, taking the young lad along with them, departed about supper time, being Friday, with their usual arms, as it were against a thief or a robber. And being come to the place where he was, about the close of the evening, they found him lying down in a little upper room, from whence he could easily have escaped into another place, but he would not, saying, "The will of the Lord be done." Wherefore, when he heard that they were come to the house, he went down, and spake to them. And as they that were present wondered at his age and constancy, some of them began to say, "Was there need of all this care to take such an old man?" Then presently he ordered, that the same hour there should be somewhat got ready for them, that they might eat and drink

their fill: desiring them, withal, that they would give him one hour's liberty the while, to pray without disturbance. And when they had permitted him, he stood praying, being full of the grace of God; so that he ceased not for two whole hours, to the admiration of all that heard him: insomuch, that many of the soldiers began to repent that they were come out against so godly an old man.

VIII. As soon as he had done his prayer, in which he remembered all men, whether little or great, honourable or obscure, that had at any time been acquainted with him; and with them the whole Catholic Church, over all the world: the time being come that he was to depart, the guards set him upon an ass, and so brought him into the city, being the day of the Great Sabbath. And Herod, the chief officer, with his father, Nicetes, met him in a chariot. And having taken him up to them, and set him in the chariot, they began to persuade him, saying, "What harm is there in it, to say, Lord Cæsar, and sacrifice (with the rest that is usual on such occasions) and so be safe?" But Polycarp, at first, answered them not; whereupon, they continuing to urge him, he said, "I shall not do what you would persuade me to." So being out of all hope of prevailing with him, they began first to rail at him, and then with violence threw him out of the chariot, insomuch that he hurt his thigh with the fall. But he not turning back, went on readily with all diligence, as if he had received no harm at all; and so was brought to the lists, where there was so great a tumult, that no body could be heard.

IX. As he was going into the lists, there came a voice from Heaven to him; "Be strong, Polycarp, and quit thyself like a man." Now no one saw who it was that spake to him; but for the voice, many of our brethren who were present, heard it. And as he was brought in, there was a great disturbance when they heard how that Polycarp was taken. And when he came near, the Proconsul asked him, "Whether he was Polycarp? Who, confessing that "He was;" he persuaded him to deny the faith, saying, "Reverence thy old

age," with many other things of the like nature, as their custom is; concluding thus, "Swear by Cæsar's fortune. Repent, and say, take away the wicked." Then Polycarp, looking with a stern countenance upon the whole multitude of wicked Gentiles, that was gathered together in the lists, and shaking his hand at them, looked up to heaven, and groaning said, Take away the wicked." But the Proconsul, insisting and saying, "Swear, and I will set thee at liberty; reproach Christ." Polycarp replied, "Eighty and six years have I now served Christ, and he has never done me the least wrong: how then can I blaspheme my King and my Saviour?"

X. And when the Proconsul nevertheless still insisted, saying, "Swear by the genius of Cæsar.' He answered, "Seeing thou art so vainly urgent that I should swear, as thou callest it, by the genius of Cæsar, seeming as if thou didst not know what I am; hear me freely professing it to thee, that I am a Christian. But if thou further desirest an account what Christianity is, appoint a day, and thou shalt hear it." The Proconsul replied, "Persuade the people." Polycarp answered, "To thee have I offered to give a reason of my faith: for so are we taught to pay all due honour, (such only excepted as would be hurtful to ourselves,) to the powers and authorities which are ordained of God. But for the people, I esteem them not worthy, that I should give any account of my faith to them."

XI. The Proconsul continued, and said unto him, "I have wild beasts ready, to those I will cast thee except thou repent." He answered, "Call for them, then; for we Christians are fixed in our minds not to change from good to evil: but for me it will be good to be changed from evil to good." The Proconsul added; "Seeing thou despisest the wild beasts, I will cause thee to be devoured by fire, unless thou shalt repent." Polycarp answered, "Thou threatenest me with fire which burns for an hour, and so is extinguished; but knowest not the fire of the future judgment, and of that eternal punishment, which is reserved for the un

XVI. At length when those wicked men saw that his body could not be consumed by the fire, they commanded the executioner to go near him, and stick his dagger in him.

XVII. Such was the passion of the blessed Polycarp; who though he was the twelfth of those who, together with those of Philadelphia, suffered martyrdom, is yet alone chiefly had in memory of all men insomuch that he is spoken of, by the very Gentiles themselves, in every place, as having been not only an eminent teacher, but also a glorious martyr. Whose death all desire to imitate, as having been every way conformable to the Gospel of Christ, For having by patience overcome the unjust governor, and so received the crown of immortality, he now, together with the Apostles, and all other righteous men who have gone before, with great triumph, glorifies God, even the Father: and blesses our Lord the governor both of our souls and bodies; and Shepherd of the Catholic Church which is over all the earth.

[This account was written about A. D. 140. Polycarp is supposed to have been the "Angel of the Church of Smyrna." See Rev. ii., 8 to 11.]

THE IMPROVEMENT OF

MANKIND.

BEFORE any plan for the improvement of mankind can be brought extensively into effect, the principle of avarice, as it now operates in society, must be counteracted and subdued.

The great object of the majority of mankind appears to be, to acquire as much wealth as possible, not for the purpose of applying it to the service of God and the good of society, but to gratify a selfish principle and an avaricious propensity-to make a splendid figure in life, to lay up portions for children, or merely to glory in the idea of having hundreds or thousands of guineas or bank notes deposited in a chest, in the stocks, or other place of security. Every one seems to think that he may use his money just as he pleases, without being responsible to a higher Power; and even many of those who call themselves Christians, are glaringly guilty of that "covetousness

which is idolatry," although they are pointedly admonished that the "love of money is the root of all evil," and, consequently, the prevention of much good; and that "it leads into many snares and temptations, and foolish and hurtful lusts, which drown men in destruction and perdition." Nothing can be more irrational and degrading than for an immortal being to hoard up treasures which he never applies to any useful purpose, and who only feasts his imagination with the idea that he has them, to a certain amount, in his possession. Yet thousands of such characters exist even in the Christian

world. What should we think of the man who took it into his head to lay up, in a large shed or garret, which was carefully locked up from public view, five thousand pair of boots, ten thousand tea-cups, twenty thousand coffee-pots, or thirty thousand cork-screws, with no other view than to please his fancy, and to tell the world that he had such a number of articles in his possession? We should, doubtless, consider him as an arrant fòol, or even as a downright madman. And what is the difference between hoarding thousands of guineas, dollars, or bank notes, which are never brought forth for the benefit of mankind, and accumulating fifty or a hundred thousand pair of boots, spurs, or kneebuckles? How ridiculous would it appear if all that could be said of a man when he died was, that the great object of his life was to lay up in store twenty-five thousand tea-kettles, which were never intended for cooking, and thirty thousand great coats, which were never intended to be worn? Equally foolish and contemptible is it, to lay up thousands of pounds or dollars that are never consecrated to the glory of God or the good of man. I know individuals who are worth one thousand pounds a year, and whose annual expenditure does not amount to above one hundred and fifty pounds; and I know others who are worth ten times that sum, who do not spend above two or three hundreds a year;

yet it is sometimes difficult to obtain from them a guinea, or even a few shillings, for a religious or philanthropic object; and, were you to call in question there Christianity, it

It becomes Christian churches and ministers seriously to consider this subject, if they wish to see the principles of pure Christianity reduced to practice, and worldly maxims undermined, and if they would be instrumental in preparing the way for the universal propagation of the Gospel, and the arrival of the predicted millennium. Were it not for the prevalence of the debasing principle of avarice, we should, ere long, have seminaries of all descriptions established among us, for training both the young and the old in knowledge and virtue, and "to glory and immortality"— -we should have our towns and cities cleared of every nuisance-our roads and footpaths improved-our deserts turned into fruitful fields-new towns and villages erected on spacious plansintelligence speedily and cheaply conveyed-the physical aspect of the country beautified and adorned-and the whole frame of society transformed and remodelled, in conformity with the principles of reason and religion. Were I to enter into minute calculations on this subject, it might easily be shown, that the wealth presently possessed by civilized nations, were it properly distributed and applied, would be more than sufficient to introduce every improvement in society, physical, moral, and intellectual, of which the terrestrial state of man is susceptible-to raise the degraded mass of this world's population to intelligence and virtue -to bring into a state of cultivation almost every waste on the face of the globe-to intersect every country with canals and rail-roads-and to transform the whole earth into a paradise, scarcely inferior in beauty to that which appeared at the first creation. And those who expended their superfluous wealth in such noble achievements, so far from having any of their sensitive enjoyments diminished, would enjoy a happiness, both physical and mental, far sur

The late distinguished philanthropist, J. B. Wilson, Esq., of Clapham Common, was once heard to say of one who had been looked up to as a good man and Christian. "He died wickedly rich," evidently implying, that thought such a man's Christianity was extremely doubtful.

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ADVICE TO YOUNG CHRISTIANS.

Take heed lest any persecution or wrong from others, provoke you to any unwarrantable passions and practices, and deprive you of the charity, meekness, and innocency of a Christian.

Persecutions and wrongs are called temptations in Scripture, because they try you, whether you will hold your integrity. As many fall in such trials, through the fear of men, and the love of the world and their prosperity; so when you seem most confirmed against any sinful compliance, there is a snare laid for you to draw you into passions and practices on the other side that are unwarrantable.

Those that are tainted with pride, uncharitableness, and schism, will itch to be persecuting those that comply not with them in their way; and yet, while they do it, they will cry out most against pride, uncharitableness, and schism themselves. This is, and hath been, and will be too ordinary in the world. You may think that schism should be far from them that seem to do all for order and unity. But never look to see this generally cured, when you have said and done the best you can. You must therefore resolve, not only to fly from church division yourselves,* but also to undergo the persecutions and wrongs of proud and zealous church dividers. It is great weakness in you to think such usage strange: do you not know that enmity is put, from the beginning, between the woman's and the serpent's seed? And do you think the name or dead profession of Christianity doth extinguish the enmity in the serpent's seed? Do you think to find more kindness from proud, ungodly Christians (so called,) than Abel might have expected from his brother Cain? Do you not know that the Pharisees, by their zeal for their pre-eminence, and traditions, and ceremonies, and the expectation of worldly dignity

*By never usurping authority over your brethren, and by never making any thing a condition of fellowship with you which Christ has not made a condition of fellowship with him; which are the great causes of Schism. Ed.