June 24. In Harley-street, aged eightythree, the Hon. Lady SALUSBURY, of Offley Place, Hertfordshire, and of Bransbury, Middlesex, widow and relict of Sir Thomas Salusbury, former y Judge of the High Court of Admiralty. June 24. Aged sixty-four, Mrs. HALL, of Charlotte-street, Bedford-square, relict of Richard Hall, Esq. many years a Director of the East India Company. June 26. In Gloucester-place, New Road, General Edmeston, Colonel of the First Royal Garrison Battalion. June 27. In the prime of life, Mr. JOHN BULL, late Proprietor of the Public Library on the Walks, at Bath. June 28 At Enfield Town, Middlesex, aged seventy-two, THOMAS SQUIRE, Esq. of Cheapside. July 2. In his 28th year, SAMUEL MANCELIN, Esq. one of the Moniers of his Majesty's Mint. July 3. At Hackney Terrace, aged seventy-six, ALEXANDER COUTTS, Esq. formerly of Princess-street, Bank. Same day, at Salt-Hill, on her way to Bristol, for the recovery of her health, Mrs. WOODCOCK, wife of John Woodcock, Esq. of Bloomsbury-place, second daughter of the Hon. Baron Hotham. Lately, at Huntescombe Park, Berkshire, Sir B. GORE, Bart. Lately, at Edge-Hill, near Liverpool, aged twenty-three years, GEORGE DUNBAR, Esq. second son of Sir George Dunbar, of Mockrum, Bart. July 9. In his eighty-second year, Mr. SOUTHAN, of Henwick, formerly a mercer in Worcester. A few days ago, at Parkgate, Mrs. MAINWARING, of Nantwich, mother of Sir Henry Mainwaring, Bart, of Peover, in Cheshire. July 7. In consequence of an accident received by the overturning of a stage coach near Worcester, Miss CAROLINE HANDS, of Edmund-street, Birmingham. July 13. At his house, at Claphain, after a short illness, JOHN MARCH, Esq. of Harley-street. July 14. In Lincoln's-inn-fields, PETER HOLFORD, Esq. Senior Master in Chancery. Same day, in Lincoln's-inn-fields, JOHN SPRANGER, Esq. one of the Masters in Chancery. July 14. In his eighty-fourth year, Mr. NOBLE, Merchant, Taunton, Somersetshire. July 15. In New Cavendish-street, Mrs. POLE CAREW, wife of R. Pole Carew, Esq. July 12. At Clifton, Sir EDWARD WILLIAMS, Bart. of Llangood, Breconshire. July 1. At Lady Webster's, in Charlesstreet, Berkeley-square, THOMAS CHAPLAIN, Esq. of Riseholm, Lincolnshire. July 7. After a long illness, General Ainslie. July 10. In Bedford-square, after an illness of seven months, JAMES WILLIAMS, Esq. in his seventy-third year. Lately, at the advanced age of 102, Mr. WHINCOP, father of the late town-clerk of Lynn. Last week, at Farnham, Dorset, the Lady of Sir W. Oglander, Bart. of Nunwell, Isle of Wight. ANSWERS TO CORRESPONDENTS. We have received several letters respecting a communication in our number for June, p. 370, signed by A SINCERE FRIEND OF THE CHURCH OF ENGLAND, in which a Leavy censure is passed on some insertions in the Evangelical Magzine. We freely concede to our correspondents, that there are several things in that paper which are liable to just objection. it wants discrimination; and it is tinctured with an undue degree of severity. We sincerely wish that the writer had been more moderate, and had taken the pains to point out more fully the precise object of his attack. These, however, are the only concessions which we feel it our duty to make. In the general sentiments expressed by the writer in question, on the subject of the extravagancies recorded in the Evangelical Magazine, we perfectly concur: and we are of opinion, that they come as fairly under the cognizance of a CHRISTIAN OBSERVER, as any other error either in doctrine or practice. One of our correspondents seems to imagine, that we mean to doubt the authenticity of the facts recorded in the Evangelical Magazine. Neither we ourselves, nor the letter writer, have ever expressed any doubts on this subject. We no more doubt them, than we do the occurrences of the same kind which are recorded and censured by Mr. Edwards; or which took place at the tomb of the ALEE PARIS. We do not even doubt, nay, we have expressed our belief on several occasions, that a revival of religion has taken place in America, though accompanied with many irregularities. What we have intended to censure, and to censure strongly, is, that ministers and other religious persons, both on this and the other side of the Atlantic, have not discouraged these irregularities; but, on the contrary, seem to have done what in them lay to encourage and extend them. We never have denied-we never meant to de ny-(for even if we wished to do so we have not the means) that great good is doing in America. But because great good is doing, does it follow that we are to be blind to the evils which accompany it; or oing still farther, that we are to permit, without comment or objection, these very evils to be produced before the world, not as things to be deplored and counteracted, but as evidences of a divine work? One of our correspondents, CANDIDUS, seems to consider those very facts to which we have objected "as indisputable evidences of a very great revival of religion.” Now when a man of his sense, and candour, and acknowledged piety, can thus bring himself to believe and maintain that either bodily agitations, or convulsions, or strong nervous affections (the species of facts to which we have objected) are evidences of conversion, it is high time for those who think more soberly on the subject; who think with us, that such an opinion is not only unscriptural, but highly mischievous in its tendency, to prepare to stem the enthusiasm, and wild extravagance, which it is calculated to produce. Such an unexpected avowal as that of Candidus leaves us little to regret in the Letter of a sincere Friend of the Church of England, except that he should have weakened the force of his reasoning by any undue sharpness. We do not think CANDIDUS fair in interpreting the term of probation, which the letter-"." writer recommends, "before those who had been leaders in iniquity are admitted to take the lead in the work of God," as "a middle state of indifference between the hatred and the love of religion, between the service of the world and of God," The letter-writer understands by leaders in the work of God, ministers. And surely CANDIDUS will allow that men should undergo a term of trial or probation before they are appointed ministers, or, if he pleases, leaders in the work of God. We assure CANDIDUS that we do not object to the evidences of a revival which have been exhibited, because they do not quadrate with our reason; but because they do not quadrate with scripture, and because we have had every proof which the nature of the case will admit, that to countenance such extravagancies is deeply to injure the cause of vital christianity. Another correspondent, "A sincere Friend of the Church of Christ," asks why the letter-writer should assume on this occasion the signature of "A sinceré Friend of the Church of England." We presume for no reason but because he had hitherto used it, and because he conceived it to be descriptive of his real character. We do not think the same correspondent fair in regarding the letter-writer as singularly averse to religious impressions. His aversion seems to us to be directed against the error of representing bodily impressions as marks of religion. We are disposed, with this correspondent, to attribute much of the extravagance which has occurred in America to the force of sympathy. (See our volume for 1802, p. 669.) But why then should men attribute to the spirit of God emotions arising from such a source, and which we have seen produced in an equal degree by the Animal Magnetizer? Does not our correspondent believe that in as much as these emotions proceed from sympathy, they are likely to be greatly increased by being exhibited as marks of the divine favour and acceptance, (the point to which we mainly object) ? And does he not also think that Satan will be ready to avail himself of the miserable delusions thence arising, in order to extend and secure his dominion? We sincerely wish that our correspondents, instead of suffering any irritation to remain in their minds on account of what has been said, would calmly and candidly review the subject. We should not, in that case, differ very widely respecting it. Several papers have reached us on extemporaneous preaching, viz. MODERATOR, CHURCHMAN,; K. H. and S. D. R. to which we shall pay as early attention as we can. G. B; TITUS; PHILARIO; ANNA; B. T; B. V.; and CLERICUS; are under consideration. H. G.; P. R.; MARGARET JOHNSON; and C. S. will appear. PALEMON; E. Q.; ALYPIUS; JOSEPHUS; BOETHOS; W. X.; and J. have been received, We hope the biographical sketches to which EUSEBIUS objects, will at least have the salutary effects of exciting those to the pursuit of moral excellence, who think them selves already sound in the faith. ANTONINUS, we hope, will learn before he writes again to distinguish between an objection to a scriptural sentiment expressed in scriptural language; and an objection to the use of a quaint and obsolete mode of expression drawn from scripture. The list of New Publications came to hand too late. We shall endeavour to bear with patience the determination of PACIFICUS. ERRATA. Number for June, p. 369, col. 1, line 23, for of read and. July, p. 430, col. 1, line 6, from bottom, for Dördora read Dordrac. Present Number, p. 508, col. 2, line 4, from bottom, after however insert induced. POLYC ACCOUNT OF SAINT POLYCARP. OLYCARP was, probably, born towards the latter end of Nero's reign. The place of his birth is a matter of uncertainty, although some writers suppose it to have been the city of Smyrna. In his youth he had the happiness of being instructed by St. John the beloved apostle of our Lord; and Irenæus, who was the disciple of Polycarp, informs us, that he enjoyed a familiar intercourse with the apostles and with many others who had seen our Lord in the flesh. Having been made a deacon of the church of Smyrna, and having in that office displayed an exemplary zeal and assiduity, on the death of Bucolus, the Bishop of Smyrna, Polycarp was ordained his successor, some say, by St. John himself: Eusebius says by those who had been "eye-witnesses and ministers of our Lord;" of whom however St. John was probably one. The appointment of Polycarp took place about the latter end of Domitian's reign. He must, therefore, have been the angel of the church of Smyrna, whom St. John addresses in the apocalypse. This is a point, indeed, which the learned Usher seems to have satisfactorily proved; and it receives additional confirmation from the coincidence observable between the passage in the Revelations, which has been alluded to, and the character and sufferings of this holy man. "And unto the angel of the church in Smyrna write, These things, saith the first and the last, which was dead and is alive. I know thy works, 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 of Satan. Fear none of those things which thou shalt suffer. Behold the devil shall cast some of you into prison that ye may be tried; and ye shall have CHRIST. OBSERV. No. 33. tribulation ten days. Be thou faithful unto death, and I will give thee a crown of life. He that hath an ear let him hear what the spirit saith unto the churches.” In the volume for 1803, p. 65, is mentioned the interview which took place between Ignatius, then Bishop of Antioch, and Polycarp, when the former, in the course of his voyage to Rome, where he was about to suffer martyrdom, had occasion to call at Smyrna. Their meeting, doubtless, was productive of much mutual support and consolation: they had been fellow disciples of St. John; and as Mr. Milner observes, "the holy joy of their interview may be conceived by those who know what the love of Christ is, and how it operates in the breast of those in whom he dwells." This event took place about the year of our Lord 107, some years after the death of St. John. An epistle which Ignatius wrote to Polycarp before his arrival at Rome is still extant, and will be found in the Christian Observer for 1803, p. 581. This letter is particularly entitled to the atten tive perusal of all ministers, both as a model of pastoral fidelity, and as a just exposition of the duties, temptations, and dangers of the pastoral office. If the reader will turn to it he must be struck with observing the numerous admonitions and exhortations of a practical kind which it contains: and it seems to furnish an argument in favour of that mode of preaching, which, after laying a foundation of evangelical doctrine, proceeds to delineate the various fea tures of the christian character, and to press its various duties; as well as a reply to the reasoning employed to justify the too prevalent neglect of such a practice; that the dying letter of the martyr Ignatius to the holy Polycarp should consist almost en 3 Y tirely of an exhortation to the strict performance of his various relative duties as bishop of the church of Smyr We find Ignatius pressing upon his friend by Considerations drawn from the grace of God, and the love of Christ, the obligations under which he lay to discharge with exactness and punctuality the duties of his station, and to cultivate the graces of the christian temper. Let this example seive to exempt those from the invidious charge of legality, who, with that holy man, while they uniformly exhibit to the view of their hearers Christ and him crucified as the only ground of a sinner's hope, and the Holy Spirit as the only agent in our sanctification, yet think it a high and important part of their ministerial office to pursue the doctrines of christianity to all their remote consequences, and to particularize, with faithful minuteness, every branch of christian temper and practice which is connected with a humble and lively faith in Christ. That Ignatius, at the same time, regarded Polycarp as a man of an apostolic spirit and character is evident, from his recommending to his vigilant superintendance the church of Antioch, which was now left without a bishop. A letter written about this time by Polycarp to the Philippians, and breathing a similar spirit to that of Ignatis, is still extant; and will be inserted in a future number. Between the period of which we are now speaking and the year of our Loud 167, a lapse of about sixty years, we hear little of Polycarp, The only material occurrence in his life, during that space of time, which comes to us with salficient authentici ty, is a visit which be paid to Rome (according to the most probable accounts) in the year of our Lord 158. The object of dis journey was to confer with Anicetus the bisher of Rome, concerning the controversy which had arisen between the eastern and westcru churches, about the proper time of observing Easter, and which had now grown to a great height. The discusion pred ceûne crurge in the opations of either of these bishous on turs point. They, therefore, with a candour highly ered table to their Character, gived to retain their own Cuscours, without reganing we CA serer ce between tion as any breach of christian charity, or any bar to christian communion. At the present day, when we look back to the trivial circumstance which occasioned so many bitter contentions in the church, we are apt to feel a sentiment rising in our minds derogatory to the good sense and liberality of the christians of that age; and yet if we will candidly consider the causes which have given birth to separations from the church, and to the endless divisions and subdivisions of the christian name, amongst ourselves, we shall be constrained to acknowledge that some of them do not yield in insignificance, even to the controversy about the observance of Easter: a strong proof, in the first place, of the corupt state of human nature which can find room for the indulgence of its worst passions, even in subjects the least likely to furnish it; as well as a salutary monition not to lay an undue stress on the mere circumstantials of religion. But Polycarp did not confine his labours, while at Rome, to this ineffectual attempt to reconcile the contending churches. He employed himself with zcal and success in opposing the heresy of Marcion, which at that time was gaining great ground at Ronie, and which consisted in the denial of Christ's real manhood, in the rejection of the Old and the mutilation of the New Testament; and in the affirmation of the existence of two principles after the manner of the Manichers. The testimony of Polycarp, who was known to have been familiar with the apostles, served to reclaim many who had embraced these pernicious errors. Irenæus relates that, upon this occasion, Marcion, anxious to conciliate the regardo: Polycarp by whom his influence was likely to be greatly lessened, meeting him one day in the street, cilled out, “Polycarp, own us."—" I do own thee," replied the bishop, "as the first born of Satan." Irenæus adds, that such was the common practice of the apostles and their followers, agreeably to that rule of St. Paul, "A man that is an beretic, after the first and second monition, reject;" and that St. John, in particular, as Paycarp him of used often to reinte. going into a bad and seeing Cern thus there, exclaimed, “Let us be gode, est Le bath in which is Ce rinthus, the enemy of the truth, should fall upon our heads." Polycarp was probably influenced by the example of St. John, in the conduct he observed towards Marcion: a conduct, however, which perhaps is not in all respects to be defended. But so abhorrent was he of those noxious principles which had begun to corrupt the purity of the christian faith, that it was his custom when he heard any thing of that nature, to stop his ears and cry out, "Good God, unto what times am I reserved, that I should hear such things?" Of the close of this holy man's life we have a much more copious account than of any preceding part of it. This account is contained in a circular letter of the church of Smyrna, a great part of which had been preserved by Eusebius, and the whole of which has been recovered by Abp. Usher. With the help of this highly interesting remnant of antiquity, a succinct account will now be given of the martyrdom of this eminent saint. In 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 open 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. 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 houshold, 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 admired his age and his composure. Some said, "What needed 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 recommending to God the cases of all his 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 character. His prayer being ended, he was set upon an ass, and led into the city. On the road Herod the Irenarch, or keeper of the peace, and Nicetus his father-in-law, who indeed were the main springs of the persecution, met him, and taking him up into their chariot, endeavoured, by plausible insinuations, to undermine his constancy, asking, "What harm is it to say, Lord Cæsar, and to sacrifice, that you may escape?” 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 treatment, 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 tribunal, 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 Caesar, 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 " |