of blessings, unity. Bear with all men, as also the Lord doth with thee. Bear with all in love, as indeed thou dost. Pray without ceasing. Ask for more understanding than thou hast at present. Watch, and possess a spirit ever attentive. Speak to each individually, as God shall enable thee. Bear with the infirmities of all, as a perfect combatant: the more labour the more reward.

Towards the conclusion of the epistle Polycarp is requested to send an approved messenger to the Church of Antioch to comfort its members, and give them every necessary information respecting their venerable bishop. Ignatius appears to have been prevented writing himself, in consequence of his hasty removal from Troas. This injunction, it is scarcely necessary to say, was faithfully attended to. About the time of Ignatius's mar tyrdom, the pious subject of this narrative wrote an epistle to the Philip pians, which, as well as the epistles of Ignatius was, for many years, publicly read in the Eastern Churches, and has happily survived the ravages of time. It makes no pretensions to literary fame; and, indeed, in pathos and vigour, is inferior to those of his fellow-disciple. Its object, however, is most excellent, for it directly tends to promote faith towards our Lord Jesus Christ, and the best feelings in the heart of every reader.

From the time that Polycarp wrote his epistle we have no account of him for many years. We cannot doubt he steadily pursued his Christian, course, regulated his conduct by the judicious advice of his deceased friend Ignatius, and was made an unspeak able blessing to thousands, by turning them from darkness to light, and from the power of Satan unto God.

It is highly probable that, during his long protracted ministry, Polycarp directed the studies and pursuits of many young men who dedicated themselves to that sacred office: of one only, however, we have any account; namely, of Irenæus, who was afterwards the bishop of the Church at Lyons, and who ever retained the greatest regard and reverence for his venerable preceptor.

During his long life Polycarp must also frequently have been called to witness the horrid ravages made by persecution in the Churches of Christ, and the dreadful calumnies which were eagerly propagated against them. About the year 158, Polycarp travelled to Rome to hold a conference with Anicetus, the bishop of that see, respecting the time of keeping Easter. It is singular that a circumstance of so little importance in itself should, at so early a period, and during the times of persecution, have excited so much interest in the Christian world. The one party were of opinion that it should be observed like the Jewish Passover, as a fixed feast at the full moon; the other contended that it should be considered as a moveable festival, and that it should be observed on the Lord's day following. Each party procured their own practice from apostolical tradition: Anicetus, and the generality of the Western Churches, favoured the latter practice; Polycarp, and the EasternChurches, the former. It is not improbable that they were both in the right as to fact; it being the known, practice of the apostles to become all things to all men in matters of indifference, and to comply with the customs of every place they came to, as far as they innocently could. Hence Polycarp might know that St. John, out of this prudential compliance, kept Easter upon one day at one place, and Anicetus might be equally certain that St. Peter observed it upon another day at another place, for the same reason. The error then here committed was a mistake in judgment, and not in fact, a disproportioned and excessive zeal in a matter not worth contending for.

But though Polycarp and Anicetus still retained their predilection for their former opinions, they felt and manifested a sincere regard for each other's character; and each agreed to observe his own custom, without any breach of Christian charity. In token of their attachment to each other being unaltered, they communicated together at the Holy Sacrament, whilst Anicetus, to show his

6

respect and affection for Polycarp, insisted on his consecrating the elements. Indeed, the amiable spirit of our Asiatic bishop seems insensibly to have excited the love of the beholder, before he knew how much reason there was to admire him. To apply the beautiful observation which Tacitus makes respecting Agricola "A good man you would readily have judged him to be, and would rejoice to find that he was a great man.”

Whilst Polycarp continued in Rome he became engaged in a much more important controversy; and his labours appear to have been attended with considerable benefit to the cause of Christianity. The heresy of Marcion* was at that time prevalent in the city; and several persons, who had once made a profession of the true faith, were seduced by it. In the mean time Marcion, in order to give weight to his sentiments, endeavoured to insinuate into the minds of the people, that there was an agreement in doctrines between himself and Polycarp. It is not surprising that Marcion should make such an attempt, or that Polycarp should consider it as his duty to use the most decisive measures to disclose the falsehood of the heretic.

By this time the venerable subject of this narrative was very far advanced in years; but he still seemed to possess all the energy of youth. His zeal in his Divine Master's cause indeed knew no abatement to the hour of his martyrdom. The pertrait which the pen of inspiration has drawn of the venerable Jewish legis lator" His eye was not dim, nor his natural force abated," was not more characteristic of the aged Moses than of the aged Polycarp.

The whole reign of Marcus Antoninus, or, as he is frequently called, Aurelius, was a most afflictive season

to the Church of God. This emperor, was a virulent persecutor of the Christians; and it cannot even be said, in extenuation of his crime, that he oppressed them through ignorance of their moral character. He knew them, and yet hated them; and, so far from treating them with the least commiseration, he encouraged his savage magistrates to torture them in the most cruel manner. The heart sickens at recounting the miseries he deliberately inflicted on the helpless sufferers, and turns away with disgust from the royal persecutor and his cruel assassins.

It may at first appear remarkable that an emperor, who is celebrated by historians for his virtues and accomplishments, should have manîfested such an unrelenting enmity to the most harmless of his subjects. But we behold in him a character by no means singular; a self-righteous moralist, puffed up with pride and a sense of his own attainments; and, from this very circumstance, feeling a peculiar hatred to the humiliating doctrines of the Gospel.

The stoical philosophy, indeed, of this emperor had a direct tendency to increase his prejudices against Christianity and its faithful votaries. Did he hear that the Christians encountered every sort of torment unappalled, it was attributed by him to no better principle than that of sullen and irrational obstinacy; or was he informed that they closed their lives in fervent prayer and praise, this he considered as merely bombastic and ostentatious parade; far different from the magnanimous silence and calm dignity with which his favourite philosophers would meet their fate. In short, the very sentiments of Aurelius account for his being little af fected with the sufferings of the martyrs. According to his own principles, he ought not to have been moved at all.

For some time before the martyrdom of Polycarp, persecution raged around him in its most terrific forms. Numbers were torn with whips, till their very veins and arteries were laid open; others were condemned:

to be devoured by wild beasts; and others, placed upon the shells of seafish, were exposed to the most exquisite torments. In short, every step was taken, and every species of cruelty was resorted to, that might have a tendency to induce the Christians to deny their Saviour. One who witnessed the persecution observes-Much did Satan contrive against them; but, thanks to God, without effect." So supported, indeed, were they by the grace of Christ during their bitter sufferings, that they seldom uttered a sigh or a groan. The fire of their savage tormentors was cold to them; for their only desire was to avoid that fire which is unquenchable, and to obtain those good things," which eye hath not seen, nor ear heard, neither have entered into the heart of man,"

During this tremendous season Polycarp, in patience possessed his soul," neither disheartened by the fury of his enemies, nor hurried on by an undue zeal to present himself before them. Cleansed by the blood of Christ, and eminently possessed of that faith which overcometh the world, this aged Christian might, with strict propriety, adopt that language which, applied to Cato, is replete with ignorance and pride:

Let guilt or fear

Disturb man's rest, Cato knows neither of them,

Indifferent in his choice to sleep or die."

At length the populace crying out "Take away the Atheists: let Polycarp be sought for;" he was induced, by the entreaties of his people, to retire to a village at no great distance, where, with a few friends, he was engaged day and night in earnest supplication for the Church of Christ. The venerable saint had now weathered many storms of persecution; and might, perhaps, suppose that the same Providence that had so long preserved his valuable life, would also deliver him from this impending ca lamity, and finally remove him to himself by the gradual decays of nature. But the days of man are numbered by a wise and gracious God, and the manner of his death over

ruled by the same Almighty Being He was now nearly at the end of his pilgrimage, and was about to close a long and valuable life by an honourable martyrdom,

Three days previous to his death, Polycarp was favoured with a vision whilst engaged in prayer, in which it was figuratively represented to him, that he should be burnt alive. The place of his retreat was extorted from a young man of his household, and his enemies immediately afterwards entered his dwelling. As he was, however, at that time lying down in an upper room, connected with the flat roof of the house, he might still have possibly escaped them. But he now deemed it his duty no longer to avoid their scrutiny; thinking that he could not give a nobler testimony to his uprightness and confidence in God, than by showing to the world that these were a sufficient security to him in whatever dangers he might be involved. No sooner, therefore, had he heard that his enemies were at hand, than he calmly exclaimed, "The will of the Lord be done," and with a composed countenance entered into their presence.

The advanced age of Polycarp, and the sanctity of his appearance, sensibly impressed them. Some of them even said, "Surely it is not worth while to apprehend so old a man!" In the mean time, the mar, tyr courteously ordered refreshment to be set before them; and, having obtained permission to engage in prayer, he stood in the midst of them, and prayed aloud with remarkable fervour and devotion for two successive hours. The spectators were astonished at the scene; and many of them repented that they were come to seize so divine a character.

As soon as he had ended his devotions, in which he had referred to the Church in general, and to various individuals that were personally known to him, his guards set him on an ass, and led him towards the city. Whilst on the road, they were met by Herod, the Irenarch, or keeper of the peace, and his father Nicetas, who took him into their chariot, and

for some time, by promises and threatening, endeavoured to induce him to sacrifice to the Heathen gods. Finding, at length, that he remained unmoved, they abused the good old man, and then cast him down from the chariot with such violence that his thigh was severely bruised by the fall. He, however, cheerfully went on with his guards to the stadium, as though unhurt. As he was entering the assembly, a voice from heaven is said to have addressed him; "Be strong, Polycarp, and behave yourself like a man!" None saw the speaker; but many that were present heard the voice. When he was brought before the tribunal, the proconsul, struck with his appearance, earnestly exhorted him to pity his advanced age, to swear by the fortune of Cæsar, and to say, "Away with the Atheists," a term of reproach then commonly attached to the Christians. The saint, with his hand directed to the multitude, and his eyes lifted up to heaven, with a solemn countenance, said, "Away with the Atheists;" thereby intimating his fervent desire that true religion might prosper, and impiety be restrained. The proconsul still continued to urge him to apostatize. "Reproach Christ," said he, " and I will immediately release you." Fired with a holy indignation, the aged martyr replied, "Eighty and six years have I served him, and he hath never wronged me; how then can I blaspheme my King and my Saviour!" Being still urged to recant, he added, "If you affect ignorance of my real character, hear me plainly declare what I am-I am a Christian." "I have wild beasts :" said the proconsul, "I will expose you to them, unless you repent." "Call them," cried the martyr. "We, Christians, are determined in our minds not to change from good to evil.” "I will tame your spirit by fire," said the other, since you despise the wild beasts, if you will not recant." "You threaten me with fire," answered Polycarp, "which burns for an hour; but you are ignorant of the future judgment, and of the fire of eternal punishment, re

served for the ungodly. But why do you delay? Do what you please."

Firm and intrepid he stood before the council, not only contemning, but even desirous of death. In the mean time the proconsul was evidently embarrassed; but at length he sent a herald to proclaim thrice in the assembly, "Polycarp has professed himself a Christian.".

At first the populace desired that a lion should be let out against him; but, as this could not then conveniently be done, as the shows of wild beasts were ended, they cried out with one voice, “Polycarp shall be burnt alive!" The sentence was executed with all possible speed; for the people immediately gathered fuel from the work-shops and baths, the poor infatuated Jews distinguish ng themselves in this employment with peculiar malice. In the mean time the martyr cheerfully awaited his fate, fearing neither death nor the horrible form in which it was now presented to him.

Every thing being at length prepared for burning him, the execu tioners were proceeding to nail him to the stake, when he exclaimed, "Let me remain as I am; for he who giveth me strength to sustain the fire, will enable me also, without being secured by nails, to remain unmoved in the fire." They, therefore, only bound him.

Polycarp then offered up the following prayer-" O Lord God Almighty, the Father of thy beloved and blessed Son Jesus Christ, through

whom we have attained the knowledge of thee; the God of angels and principalities, and of every creature, and of all the just who live in thy sight! I bless thee, that thou hast vouchsafed to bring me to this day and this hour; that I should have a part in the number of thy martyrs in the cup of Christ, for the resurrection to eternal life both of soul and body, in the incorruption of the Holy Ghost; among whom may I be accepted before thee this day, as a sacrifice well savoured and acceptable, as thou, the faithful and true God, hast ordained, promised, and art now

fulfilling. Wherefore I praise thee for all those things; I bless thee, I glorify thee, by the eternal High Priest, Jesus Christ, thy beloved Son, by whom, and with whom, in the Holy Spirit, be glory to thee both now and for ever. Amen."

As soon as Polycarp had finished his prayer, the executioner lighted the fire, which blazed to a great height; and the flame, making a kind of arch, like the sail of a ship filled with wind, surrounded the body of the holy martyr. One of the executioners perceiving that his body was not burnt, plunged his sword into it, and then cast it down into the flames, where it was soon consumed. And now, like another Elijah, he ascended in a chariot of fire; but not without having first communicated a portion of his spirit to those around him. This venerable saint was martyred in the year of our Lord one hundred and sixty-seven, and about the one hundred and twentieth year of his own age. Eleven Christians suffered with him.

As some of the brethren, who had witnessed the martyrdom of Polycarp, were gathering up his bones to bury them, the Jews, their inveterate enemies, suggested to the Heathen magistrates that the Christians wished to pay him divine honours. Their own remark on the subject is important, as it shows that they worshipped the Lord Jesus Christ, and also that an idolatrous veneration of departed saints, so awfully prevalent in latter times, was as yet unknown in Christendom." It is not possible," they observed, "for us to forsake Christ, who suffered for the salvation of all

who are saved of the human race, or ever to worship any other. We adore him as being the SON OF GOD; but we justly love the martyrs as disciples of the Lord, and for their distinguished affection to him."*

Thus was the long protracted and useful life of this venerable saint at length terminated by martyrdom. Such appears to have been the se renity of his mind, that none of the

*Relation of the martyrdom of St.Polycarp,

accidents of life could discompose him; and such his Christian fortitude, that not even the severest punishments could unman him. Raised above the vicissitudes of this perishing world, he knew in whom he had believed, and was willing that Christ should be magnified in his body, whether it were by life or death. In merely human acquisitions many have been his superiors; but in simplicity of character, apostolical zeal, love to the Saviour, and in every virtue that can adorn the life of a Christian, he shines resplendent,

"Velut inter ignes Luna minores."

We conclude this account with our Lord's address to the angel, or who was most probably none other bishop, of the Church at Smyrna, than this holy martyr. If so, we may regard this short epistle as a Divine epitome of his history. The poverty, and eminent piety of Polycarp-the grievous persecution of the Church at Smyrna, arising from the contrivance of Satan-the Jews persecuting and, perhaps, the martyrdom of and misrepresenting the Christians Polycarp are referred to in this epis

tle of our Lord.

"Unto the angel of the Church in Smyrna write: These things saith dead, and is alive; I know thy works, the First, and the Last, which was and tribulation, and poverty (but thou art rich;) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue which thou shalt suffer. Behold, the of Satan. Fear none of those things devil shall cast some of you into prison, that ye may be tried; and ye thon faithful unto death, and I will shall have tribulation ten days. Be give thee a crown of life."*