has religion," it may be asked, | a heavenly inheritance than an 66 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, and | who, 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 whenever the interests of our souls require 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, a 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 passages which might be pointed out, the second chapter of St. Paul's Epistle to Titus. "Speak thou," says the venerable apostle," the things which become sound doctrine." But what were the things becoming sound doctrine respecting which Titus was instructed to preach? They were the distinct and particular duties of aged men and aged women, of young women and young men, of servants and subjects. 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? Can we withstand the temptation of profiting by the ignorance or carelessness of our neighbor? Shall we be able to say at the day of judgment, "it has been my rule in life to take no advantage of another?" There will be daily occasions of exercising the principle of true righteousness, if we are influenced by it. It will lead us to judge favorbly of our neighbor's actions, and to defend him when unjust-see then how practical the prealy accused; to rejoice in his prosperity, to sympathize in his distress, to supply his wants as far as we are able; and, above all, it will teach us to promote the welfare of his soul. It will pervent our flattering him to his hurt, or ministering to his corrupt passions; and it will induce us faithfully, but kindly, to oppose him when he is in the 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 We ching of Titus was required to be, and how particular also: not merely dwelling in generals, as too many are apt to do, and recommending holiness in a loose and vague way; but entering into the detail of the tempers which his hearers ought to possess, of the duties which they ought to practise, of the sins they ought to avoid: bringing religion mand the admiration even of hea- 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 Some account of the Martyrdom] of Polycarp, in the Second Cen- present, all of whom greatly ad tury. IN mired his age and his composure. Some said, "What need all this stir to apprehend so old a man?" He immediately ordered some refreshment to be set before his pursuers, and requested that in the meanwhile they would allow him time for prayer; which being granted, he continued praying near two hours together, fervently recommend N the year 167, the persecution which had commenced some years before, raged with increased violence. In Smyrna, many fell victims to its fury, who by their magnanimity, their patience, and their love of the Lord excited general admiration for though torn with whips till their bodies were laid opening to God the cases of all his even to their veins and arteries; friends in every station of life, though tormented with fire, con- and the state of the Catholic demned to the wild beasts, and church throughout the world, to exposed to various other tor- the great astonishment of his tures; they endured these ex- hearers, who now began to retremities of suffering with a pent of having any hand in apmeekness which astonished the prehending so divine a characbeholders. 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, 66 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 self was astonished at it. The herald then proclaimed that Polycarp had professed himself a Christian; on which the multi 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 treat-that even the pro-consul himment, he proceeded cheerfully under the conduct of his guard to the hall of judgment. During the turnult 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 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." 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 his eyes to heaven, said, "Take that he should be burnt alive; away the atheists." The pro- which was done with all possible consul still urged him, "Swear, speed, many of the people, but and I will release thee: reproach especially the Jews, being active Christ.""Fourscore and six in procuring fuel. The fire beyears," said Polycarp," have I ing prepared, Polycarp undresserved him, and he hath never sed himself, an office to which wronged me; how then shall I he had been unaccustomed, as blaspheme my king and my Sa-those around him had, from afviour?" The other still urging him, Polycarp replied," I am a Christian." The pro-consul find fection and reverence, always been assiduous in performing it for him. When the execution application of the doctrine which | and of valuing the world more than his favor? Is it our grief that we have hitherto served and obeyed God so imperfectly; and is it our serious wish and our sincere endeavor to honor him for the future, by setting him ever before our eyes, by making his will the rule of our actions, and his glory our end? What painis then are we taking to do this; and wherein do we show that we are in earnest about it? Unless we are daily and earnest The true remedy for this evil is the practice of close and diligent and daily self-examination; and the habit, not merely of reading the scriptures and hearing sermons, but of applying both, with fidelity, to our own circumstances. The words of a particular text are soon repeated the propriety of the conduct it inculcates is easily ac-ly engaged in resisting and subknowledged. But to examine its contents in detail, and to consider with attention, and with a view to ourselves, the temper and the practice which it enjoins, is a work of no small labor and self-denial. I trust, Mr. Editor, that neither you, nor your readers, will think me presumptuous, if, with a view of lessening the difficulty, I should venture to propose a few questions which every individual may advantageously put to himself; and on his fair and honest reply to which, as in the presence of God, ought to depend his judgment of his own state. duing that enmity against God, his law, government, and authorlity, which so much prevails in all by nature; what proof can we have of being right in our faith? Too many there are who, wholly selfish in their views and desires, seek no farther to serve God than they think will be sufficient to prevent their incurring the dreadful effects of his displeasure. But are these true Christians? Certainly not. The object of the gospel is to teach us to strive against sin, to love God with all our heart, and soul, and strength, and to make his glory our aim in all that we do. We acknowledge that man is This will readily be acknowledg a sinful and guilty creature, and ed. But let me ask, is it our that naturally his heart is "en- unvarying endeavor to exercise mity against God." But are we that habitual regard to God which conformably to this doctrine re- will influence us in all we say, sisting that desire which we feel do, or think? Does every thing to be independent of God; and bow in our esteem to the will and are we striving to bring every command of God? Do we adopt rebellious thought into subjection those principles and live that to the rules of his holy word? kind of life which we know God Do we feel that there is in our-will approve; or is there nothing selves an evil heart of unbelief in either which we can alter for which leads us to depart from his sake? Do we labor to mainGod; and are we, therefore, af-tain in our minds a lively sense raid of loving other things better than God, of trusting to human support rather than to him, of honoring man more than God, of his presence? Do we exercise a constant submission to his will, a constant dependence on his power, wisdom, and goodness? |