FAITHFUL TO THE END. 163 must be ground by the teeth of beasts, that I may become His pure bread." When he had uttered these words, the lions being let loose, instantly flew upon him and devoured him altogether, with the exception of his larger bones; thus fulfilling his prayer that the beasts might be his sepulchre, and that nothing might be left of his body, Christ receiving greater glory from the sufferings of His servant than would have followed from his escape from the wild beasts. Thus perished one who, a short time previously, feared that he was wanting in love to Christ, seeing that he had not then been thought worthy of the crown of martyrdom. The second Christian Bishop of Smyrna was Polycarp, who is supposed to have been "the angel of the church" to whom the epistle was addressed. His unswerving fidelity to the cause of Christ has given him a prominent place amongst the "noble army of martyrs." The remains of the theatre in which he suffered are still pointed out, and it is believed that tradition correctly marks the site of his tomb. An account of the martyrdom of a Greek Christian in modern days, given by Mr. Rae Wilson, furnishes an interesting parallel to the case of Polycarp. "A Turk had prevailed by artifice upon a Greek Christian, twenty-four years of age, to enter his service, abandon his faith, and embrace the tenets of Mahomet, when he assumed the costume of a Mussulman. On the expiration of his engagement the Greek departed for Mount Athos, in Macedonia, and was absent about twelve months, when he returned to Smyrna; but his conscience having reproached him for the act of apostasy of which he had been guilty, he proceeded to the Turkish judge, threw down his turban, declared he had been deceived, and would still live and die a Christian. Every effort was made to prevail on him to continue in the principles of Mahometanism, by offering him great rewards if he did, and threatening him with the severest penalties if he did not. The Greek, having rejected every bribe, was thrust into a dungeon and tortured, which he bore most heroically, and was then led forth in public to be beheaded, with his hands tied behind his back. The place of execution was a platform opposite to one of the principal mosques, where a blacksmith, armed with a scimitar, stood ready to perform the dreadful operation. To the astonishment of the surrounding multitude, this did not shake his fortitude; and although he was told that it would be quite sufficient if he merely declared he was not a Christian, rather than do so he chose to die. Still entertaining a hope that the young man might retract, especially when the instrument of death was exhibited, these offers were again and again pressed upon him, but without effect. The executioner was then ordered to peel off with his sword part of the skin of his neck. The fortitude and strong faith of this Christian, who expressed the most 164 FAITHFUL TO THE END. perfect willingness to suffer, enabled him to reach that highest elevation of apostolic triumph evinced by rejoicing in tribulation; when, looking up steadfastly to heaven, like the martyr Stephen, he loudly exclaimed, ‘I was born with Jesus, and shall die with Jesus ;' and bringing to recollection the exclamation of that illustrious martyr in the cause of his divine Master, Polycarp, in this very place, he added, 'I have served Christ, and how can I revile my King who has kept me?' On pronouncing these words, his head was struck off at once. . The head was then placed under the left arm (after a Mahometan is beheaded, the head is placed under the right arm, and in this manner he is interred), and, with the body, remained on the scaffold three days exposed to public view, after which the Greeks were permitted to bury it. This was the third instance of the kind which occurred within the last twenty years. .. When we read this history of Christian faith and constancy, so closely resembling and coming up to the measure of primitive grace and patience, and then reflect that these things happened in Smyrna in our own day, nearly 1800 years after the epistle to that church was written; when, again, we remember the words of that epistle,-its commendation (free from all reproof), its encouragement to perseverance, and promise of reward, and then turn to the other churches, and see their desolation, and the darkness which covers them,—we can hardly fail to be struck with the faithfulness of God's word, and to feel that yet the blessing lingers over Smyrna,—' Fear none of those things which thou shalt suffer be thou faithful unto death, and I will give thee a crown of life.'" Bishop Hooper was condemned to be burned at Gloucester, in Queen Mary's reign. A gentleman, with the view of inducing him to recant, said to him, “Lifs is sweet, and death is bitter." Hooper replied, "The death to come is more bitter, and the life to come more sweet. I am come hither to end this life, and suffer death, because I will not gainsay the truth I have here formerly taught you." When brought to the stake, a box, with a pardon from the queen in it, was set before him. The determined martyr cried out, "If you love my soul, away with it! if you love my soul, away with it!" THE DRUMMER BOY.-In one of the late wars a little drummer boy, after describing the hardships of the winter campaign, the cold, the biting, the pitiless wind, the hunger and the nakedness which they had to endure, concluded his letter to his mother with the simple and touching words— "But, mother, it is our duty, and for our duty we will die." In the reign of "Bloody" Mary, of England, when the good Bishop Hooper was about to be burned to death, a blind boy, by much impor FAITHFUL TO THE END. 165 tunity, prevailed on the guard to bring him to the bishop. This boy had lately suffered imprisonment in Gloucester for confessing the truth. After the bishop had examined him concerning his faith and the cause of his imprisonment, he looked on him steadfastly, tears standing in his eyes, and said, "Ah, poor boy, God hath taken from thee thy outward sight, for what reason He best knoweth ; but He hath endued thy soul with the eye of knowledge and faith. God give thee grace continually to pray unto Him, that thou lose not that sight, for thou shouldst then be blind both in body and soul." The boy's name was Thomas Dowry. How often or how long he had endured imprisonment for the truth's sake is not known; but on his final examination he was brought before Dr. Williams, Chancellor of Gloucester, sitting judicially with the registrar of the diocese in the consistory, near the south door of the cathedral church, who administered the usual articles, chiefly urging that on transubstantiation, and saying, "Dost thou not believe that after the words of consecration, spoken by the priest, there remaineth the very real body of Christ in the sacrament of the altar?" “No,” answered the blind boy, "that I do not." 66 Then," ," said the Chancellor, " thou art a heretic, and shalt be burned. But who taught you this heresy ?" 66 You, master Chancellor." 66 Where, I pray thee?" "Even in yonder place," replied the boy, turning and pointing with his hand towards where the pulpit stood. The Chancellor again inquired, “When did I teach thee so?" Dowry answered, "When you preached there [naming a day] a sermon to all men as well as to me, upon the sacrament. You said the sacrament was to be received spiritually, by faith, and not carnally and really, as the Papists have heretofore taught." The shameless apostate answered,— "Then do as I have done, and thou shalt live, as I do, and escape burning." The blind boy said, "Though you can so easily dispense with yourself, and mock God, the world, and your conscience, yet will I not do so." "Then God have mercy upon thee," rejoined the Chancellor, "for I will read the condemnation sentence against thee." "God's will be fulfilled!" answered the young martyr. Hereupon the registrar, being moved with the scene, stood up and said to the Chancellor, "Fie, for shame, man! will you read the sentence against him, and condemn yourself? Away, away, and substitute some other to give sentence and judgment." 166 CROWNS FOR CONQUERORS. "No, registrar," said the fearfully hardened man; "I will obey the law, and give sentence myself according to mine office." He did so; delivered him to the secular power, who on the very same day led the blind boy to the place of execution at Gloucester, together with one Thomas Croker, a poor bricklayer, condemned also for the like testimony of the truth; when both, in one fire, most constantly and joyfully yielded their souls into the hands of the Lord Jesus.-English Martyrology. 1405.-CROWNS FOR CONQUERORS. Rev. ii. 10.-"I will give thee a crown of life." Illustrative.-Among the Romans, with other military honours and recompenses, rich and splendid crowns were publicly bestowed upon the illustrious conqueror, and upon every man who, acting worthy of the Roman name, had distinguished himself by his valour and his virtue. In the triumph of Paulus Æmilius, after taking king Perseus prisoner, and putting an end to the Macedonian empire, there were carried before the conqueror four hundred crowns, all made of gold, and sent from the cities by their respective ambassadors to Æmilius, as a reward due to his valour. How beautiful and striking then are those promises which assure us that the Saviour shall confer crowns of immortal glory upon His persevering saints, and that before the host of angels and an assembled world!-KENNETT's Roman Antiquities. Like other cities, Smyrna had its favourite tutelary deity and worship. It was Dionysus, the god of wine, who represented the productive, overflowing, and intoxicating power of nature, which carries man away from his usual quiet and sober mode of living. Wine is the most natural and appropriate symbol of that power, and is therefore called "the fruit of Dionysus"; and he is called the god of wine, the inventor and teacher of its cultivation, the giver of joy, and the disperser of grief and sorrow. The story of the violent death and subsequent resurrection of this god was particularly celebrated by the people of Smyrna, and there may be a reference to this in the figure chosen to represent Christ. "These things saith the first and the last, which was dead, and is alive again." The priests who presided annually at the celebration of the resurrection of Dionysus were persons of distinction, and at the end of their year of office they were presented with a crown. To this it would seem that reference is made in the promise, "And I will give thee a crown of life." A contrast is drawn between Christ and the crown He gives to His servants, and Dionysus and the perishable crown bestowed upon his priests by the authorities of Smyrna. The Smyrnæans had a superstitious regard for chance phrases as material for augury, and this mode of addressing the Church would therefore be all the more forcible. 1406. PERGAMOS. Rev. ii. 12.-"And to the angel of the church in Pergamos write; These things saith He which hath the sharp sword with two edges." Descriptive.-Pergamos, a celebrated city of Mysia, in Asia Minor, and for 150 years the capital of a powerful and independent kingdom of the same name, is situated about sixty-four miles north-west of Smyrna. It was the residence of the Attalian kings, and a famous seat of Eastern learning, having a noble library containing 200,000 volumes. The advantages of its situation, near the sea, and commanding an extensive plain, rendered it a place of great importance. The acropolis, or citadel (which was always the most ancient part, and the stronghold of Grecian and Roman cities), stands on a hill 200 feet above the plain, now crowned with its ruins, amongst which those of a castle or fortress resembling those at Smyrna and Ephesus, covering the whole summit, and including about eight acres, stand prominent. It was built in the more prosperous times of Pergamos, though much of its present form is of a later date. The town afterwards became more extended, and the modern one lies in part on the slope of the hill, but principally in the plain. Among the antiquities of Pergamos may be mentioned the remains of the temple of Minerva, which rose on a high area, and was unrivalled in sublimity of situation, being visible from the vast plain and the Mediterranean Sea. Its columns now lie in a lofty heap. With a descent almost perpendicular, on the north and west sides is a very narrow valley, with a rivulet, over which, at one extremity, the great aqueduct of one row of lofty arches is constructed; and at the other, a pile of massive buildings, which, filling the whole breadth of the valley, was the front and grand entrance into an extensive amphitheatre, . the most complete edifice of the kind in Asia Minor. Here, at times, by retaining the waters of the rivulet, a Naumachia, or place for the exhibition of a mock sea-fight was formed; while at others, when the arena was dry, and the stream confined within its narrow bounds, it was used for chariot, gymnastic, and other exercises. Of the site of the royal palace of King Attalus, celebrated for its beautiful prospect (and therefore probably occupying an elevated and commanding position), nothing can be positively asserted. Once there was at Pergamos the celebrated temple of Esculapius, |