Are we habitually thanking him | boring to bring them into subjection, that our hearts may be as a temple sacred only to Christ? If this is the case, how do we show it? Are we daily examining ourselves? With what perverse dispositions are we maintaining this struggle? Are we as much and as earnestly engaged in subduing ourselves, as in pursuing honor, wealth, or worldly comfort? In what do we deny ourselves? I ask not what open and public sacrifices we are making-vanity may prompt to these: nor whether we are imposing penance on ourselves— that is comparatively an easy task. But are we mortifying our vanity, curbing our pride, subduing our self-will, renouncing our love of consequence and pow for the mercies we enjoy, ascribing them only to his free and unmerited grace in Christ Jesus; and are we striving by some more substantial proofs than words to testify our gratitude to him? In our troubles, do we look to him alone for deliverance, resigning ourselves to his holy will, and even bearing affliction cheerfully for his sake? Do we value him as our chief good, as the only proper object of our happiness; and do we prove that we do so by preferring no gratification to his favor, by making every requisite sacrifice, and renouncing every evil habit, readily, for his sake? In short, do we set him before us as the witness of our actions, the judge of our conduct, the end of aller, giving up our own pleasure; that we do? and especially are we resisting But let me now request your our besetting sin? Many of the readers to take another view commandments of God, let it of the subject. They acknow-be remembered, it is both easy ledge, I doubt not, that this is and creditable to fulfil. Herod a sinful world, and that therefore himself seems to have executed a Christian is not to be of the these. But he would not give world even as Christ is not of up the gratification of a criminal the world, but is to make it his passion, from regard to those study to "mortify his members doctrines of which he acknowwhich are upon the earth, forni- ledged, generally, the truth. cation, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry; for the which thing's sake the wrath of God cometh on the children of disobedience." Now allow me to enquire, do we real-put upon those ebullitions of ly believe this doctrine? Let us passion, and expressions of peebring the matter to a point with vishness, which would otherwise our consciences. Are we re-break forth? Can we govern nouncing the spirit of that world ourselves under provocation? I£ whose friendship is represented others are angry with us, are we as enmity against God? Are we calm with them? But perhaps crucifying the flesh with its af- some one may say," My passion fections and lusts? Are we en- is soon over." Yes, this is naturgaged in a secret warfare with al to you: but why was it not all our evil inclinations, and la- restrained by religion? "But The due reception of the gospel farther implies the attainment of a meek and quiet spirit. Do we then control our anger Is the power of religion clearly visible in the restraint which we ? has religion," it may be asked, | a heavenly inheritance than an "any thing to do with our petty earthly one. Our children themquarrels and resentments, which selves should be able to perceive are soon excited and soon allay- that it would make us more haped?" Yes, for religion consists in py to see them religious than restraining these from a regard accomplished or rich. to God, and reverence to his law. True religion is an habitual restraint on every evil temper: a powerful principle which keeps under and subdues every other which stands opposed to it. It is a principle derived from God, and it should be exercised in the resemblance of him who was meek and lowly in heart, ander the interests of our souls rewho, when he was reviled, reviled not again, when he suffered, threatened not. I would further ask, what it is from which we derive our pleasures? Knowing how impure and polluting many of the sources of earthly pleasure are, and how apt to draw away our hearts from God; are we so indifferent to them, as to renounce them entirely whenev quire it? Are our pleasures derived from other and purer sources, sources pointed out and sanctioned by the law of God, which in this, as in every other particular, ought to be our guide and director? Do we consider Then as to covetousness: are our desires of worldly things moderate? Are we contented with our present station, or are we impatiently striving to be deliv-eating and drinking as principal ered from its difficulties? Are sources of gratification; or do we apt to be cast down when we we regard them in their true meet with disappointment, and light, as necessary indeed to the easily elated by worldly success? support of our bodies, but at the Are we making the wealth or same time as liable to become the happiness of this world our instruments of temptation, and principal objects or are these hindrances to a holy and spirwholly subordinate to religion?itual life, and therefore requirIn a word, are we more anxiousing to be regulated by the rules to possess the favor of God and of strict temperance?" his peace in our souls, than to possess any earthly treasures? Religion, it is true, does not require that we should relax in the just and proper duties of our calling, or be less diligent, industrious, and frugal than others; but then, if we are living as men whose conversation is in heaven, and whose hearts are chiefly set on things above, we shall pursue our business with far less eager-ery evil propensity; so that all ness than others do we shall the thoughts of our hearts may be far more anxious that our be brought into subjection to the children should be holy than that will of God. To hear the gosthey should be rich: we shall pel preached, to acknowledge take far more pains to give them its truth, to enjoy a measure of Thus also are we to guard against the inordinate love of any earthly object. We are to beware lest we should love even a wife, husband, or a child to such a degree, as to forget that God requires the chief place in our affections. In short, we must be habitually employed, would we really be christians, in watching over and subduing ev when tried by the word of God, there is nothing in which they are generally more deficient. I have already extended this paper to an unreasonable length, otherwise the enquiry which I have proposed might be branched out into a variety of other particulars. What I have said, however, will suffice to shew the manner in which the genuineness of our faith may be brought to the test, even in cases to which I have not adverted. If any one of your readers, Mr. Editor, should object to this paper as legal, and as manifesting an ignorance of the grace of the gospel, I would intreat him There is a class of duties which still remains to be noticed, I mean the duties of justice between man and man. The law of God with respect to these is, that we should do unto others as we would they should do unto us; nay more, that we should seek our neighbor's welfare as truly as our own, and in some points even in preference to our own. Now how are we acting in this respect? We acknowl-to peruse, among many similar the rule are we following it? passages which might be pointed Can we withstand the tempta- out, the second chapter of St. tion of profiting by the ignorance Paul's Epistle to Titus. "Speak or carelessness of our neighbor? thou," says the venerable aposShall we be able to say at the tle," the things which become day of judgment, "it has been sound doctrine." But what were my rule in life to take no advan- the things becoming sound doctage of another?" There will trine respecting which Titus was be daily occasions of exercising instructed to preach? They were the principle of true righteous-the distinct and particular duties ness, if we are influenced by it. of aged men and aged women, It will lead us to judge favor- of young women and young men, bly of our neighbor's actions, of servants and subjects. We and to defend him when unjust-see then how practical the prealy accused; to rejoice in his ching of Titus was required to prosperity, to sympathize in his be, and how particular also not distress, to supply his wants as merely dwelling in generals, as far as we are able; and, above too many are apt to do, and reall, it will teach us to promote commending holiness in a loose the welfare of his soul. It will and vague way; but entering pervent our flattering him to his into the detail of the tempers hurt, or ministering to his cor- which his hearers ought to posrupt passions; and it will in- sess, of the duties which they duce us faithfully, but kindly, to ought to practise, of the sins they oppose him when he is in the ought to avoid: bringing religion wrong, though we incur his ill-home to their families and exwill by it. There is nothing, tending its influence to the ordiperhaps, in which men are apt nary business of life: regulating so much to pride themselves as their whole conduct in such a in the discharge of their duty manner as to adorn the doctrine to their neighbor; and yet, of God our Saviour, and to com mand the admiration even of hea- Some account of the Martyrdom of Polycarp, in the Second Century. After many had sealed their confession of Christ with their blood, the multitude, with insatiable rage, began to call out for Polycarp, who when he received the intelligence was quite unmoved by it. Induced, however, by the intreaties of his people he retired to a small distance from the city, and with a few friends spent day and night in praying for the peace of all the churches in the world. A dream which he had at this time, he told his friends, was a prophetic presage that he should be burnt alive for the cause of Christ. The place of his retreat being discovered by means of a young man of his household, who was forced by stripes to a confession; his enemies went out at night with arms in their hands to seize him. They found him lying in an upper room whence he might easily have made his escape : but he would not; saying, " the will of the Lord be done." He came down and entered into conversation with those who were present, all of whom greatly ad- · mired his age and his composure. Some said, "What need N the year 167, the persecu- all this stir to apprehend so old tion which had commenced a man?" He immediately orsome years before, raged with dered some refreshment to be increased violence. In Smyrna, set before his pursuers, and remany fell victims to its fury, quested that in the meanwhile who by their magnanimity, their they would allow him time for patience, and their love of the prayer; which being granted, he Lord excited general admira- continued praying near two hours tion: for though torn with whips together, fervently recommendtill their bodies were laid opening to God the cases of all his even to their veins and arteries; though tormented with fire, condemned to the wild beasts, and exposed to various other tortures; they endured these extremities of suffering with a meekness which astonished the beholders. IN friends in every station of life, and the state of the Catholic church throughout the world, to the great astonishment of his hearers, who now began to repent of having any hand in apprehending so divine a charac ter. His prayer being ended, he ing it in vain to use persuasion, was set upon an ass, and led into observed, "I have wild beasts to the city. On the road Herod the whom I will expose you, unless Irenarch, or keeper of the peace, you recant."-" Call them,” anand Nicetus his father-in-law, swered Polycarp, "we are not who indeed were the main-to be changed from better to springs of the persecution, met worse, for we hold it only good him, and taking him up into to turn from vice to virtue." their chariot, endeavored, by" Since you make light of the plausible insinuations, to under-wild beasts," says the pro-consul, mine his constancy, asking,- "I will tame you with fire, if "What harm is it to say, Lord you repent not."" You threatCesar, and to sacrifice, that you en me," replied the martyr, may escape "with a fire which burns only for a moment, but art ignorant of the eternal fire reserved for the wicked. But why do you delay ? Bring forth what you please." This and much more he spoke with a cheerful confidence, undaunted by menaces, while grace shone in his countenance; so that even the pro-consul himself was astonished at it. The herald then proclaimed that Polycarp had professed himself a Christian; on which the multi 29 shouted out," This is the great doctor of Asia, and the father of the Christians. This is the destroyer of our gods, who teacheth men not to sacrifice or adore." Polycarp was silent at first, but being importunately urged, he told them that he could not follow their counsel. On this they loaded him with vehement abuse; and thrust him out of the chariot with such violence that in falling he bruised his thigh. Unmoved, however, by this treatinent, he proceeded cheerfully under the conduct of his guard to the hall of judgment. During the tumult which took place on his appearing before the tribu-tude, both of Jews and Gentiles, nal, a voice from heaven (none seeing the speaker, but many hearing the voice) said, " Polycarp be strong, and play the man." The pro-consul began to persuade him to recant. "Consider thy great age. Swear by the genius of Cesar, and say, take away the atheists." The holy martyr, with his hand directed to the surrounding multitude, and his eyes to heaven, said, "Take away the atheists." The proconsul still urged him, "Swear, and I will release thee: reproach Christ." "Fourscore and six years," said Polycarp," have I served him, and he hath never wronged me; how then shall I blaspheme my king and my Sa-those around him had, from afviour?" The other still urging fection and reverence, always him, Polycarp replied," I am a been assiduous in performing it Christian." The pro-consul find- for him. When the execution They now desired Philip, the Asiarch, to let loose a lion upon him; but he refused, the shews of the wild beasts having been finished. They then demanded. that he should be burnt alive; which was done with all possible speed, many of the people, but especially the Jews, being active in procuring fuel. The fire being prepared, Polycarp undressed himself, an office to which he had been unaccustomed, as |