For the prefent, let me conclude with an account of the martyrdom of St. Cyprian. A. D. 260. he had returned from exile, and lived in a garden near Carthage; when the perfecution under Valerian began. It was particularly directed against Christians of rank, whether laymen or ecclefiaftics; and Cyprian was recommended by his friends to seek safety in flight. He was fought for, and carried in a chariot between two officers to a village called Sextus, fix miles from Carthage, by the feafide, where the Proconful dwelt. He was guarded in a courteous manner, and his Chriftian friends paffed the night in the street before his lodgings.

I am."

The next morning he was carried before the Proconful, who interrogated him, "Are you "Thafcius Cyprian ?" "I am." "Are you "he whom the Chriftians call their Bifhop?" "Our Princes have ordered you to worship the Gods." "That I will not do." "I pity your cafe; you would judge better to "consult your fafety, and not to despise the "Gods." My ftrength is Chrift the Lord, whom I defire to serve for ever." "You "must then be an example to the rest, that

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by the fhedding of your blood they may

learn their duty. Let Thafcius Cyprian, "who refuses to facrifice to the Gods, be put "to death by the fword." "God be praised,"

faid the Martyr: and while they were leading him away, a multitude of people followed, and cried, "Let us die with our holy Bishop."

The foldiers led him into a plain furrounded with trees, and many climbed up to the top of them to see him at a diftance. Cyprian took off his mantle, and kneeling down, worshipped God: he gave money to the executioners, and himself bound a napkin over his own eyes: a Prefbyter and Deacon tied his hands, and the Chriftians placed clothes to receive his blood. His head was then severed from his body.

His biographer Pontius, who was also one of his Deacons, represents himself as wishing to have died with him; and as divided between the joy of his victorious martyrdom, and forrow that himself was left behind.

M

SERMON VI.

1 PETER i. 18, 19.

Ye were not redeemed with corruptible things, as filver and gold, from your vain converfation received by tradition from your fathers:

But with the precious blood of Chrift, as of a lamb without blemish and without spot.

HAVING given fome account of the writ

ings of the Fathers of the three first centuries, and having extracted from them teftimonies in proof of the Godhead and Atonement of Jefus Chrift, and of the true criterion of fanctification; I purpose now to examine what light they throw upon the differences existing between our own Church and the Church of Rome on the one hand, and certain focieties of Proteftant Diffenters on the other. Although holy Scripture be the ftandard of orthodoxy, yet the authority of the Fathers muft have great weight with impartial and reafonable men; and particularly, according to a judicious remark of M. Daillé, as a check to

the introduction of novelties in religion. If any Church maintain doctrines to be neceffary to falvation, which are either flightly mentioned, or which are not found at all, in the primitive writings; a moft cogent, not to say conclufive, negative argument will be formed against the verity of fuch doctrines. The Fathers were fubject to errors and mistakes, but they both knew and taught all vital religious truths. Now in the Christian writings of the three first centuries there is a deep filence respecting adoration of the confecrated elements, the facrifice of the mass, and auricular confeffion; which could not have been the case, had the fentiments of the Fathers on these points been in unifon with the tenets holden at this day by the Church of Rome. On the fubject of the Eucharift, expreffions are used which imply a real divine prefence; and fuch prefence we readily admit: but this is not the Romish doctrine of tranfubftantiation. A tribute of respect was occafionally offered to the memories and the relics of deceased faints and martyrs; but the language of this early period is far re

d The word of God is the law, communes tabulæ, of all Christians. The writings of the Fathers may serve to explain what is doubtful or obfcure. It may also repress the audacity of vain teachers to shew, that their doctrines were unknown to the Fathers. Daillé de Ufu Patrum, P. 354, 360.