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

The foldiers led him into a plain surrounded with trees, and many climbed up to the top of them to see him at a distance. 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 fevered from his body.

His biographer Pontius, who was also one of his Deacons, reprefents 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 conversation 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 writings of the Fathers of the three first centuries, and having extracted from them teftimonies in proof of the Godhead and Atonement of Jefus Christ, 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. though holy Scripture be the standard 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

Al

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 subject 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 cafe, 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 subject 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 refpect was occafionally offered to the memories and the relics of deceafed 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 Chriftians. The writings of the Fathers may ferve to explain what is doubtful or obfcure. It may alfo reprefs the audacity of vain teachers to shew, that their doctrines were unknown to the Fathers. Daillé de Ufu Patrum, P. 354, 360.

moved from those fuperftitious ufages which prevailed in fucceeding times. It countenances only that teftimony of regard and veneration which the voice of nature seems to claim, and the customs of all countries in a greater or less degree exhibit, in memorial of great and good men; whom, though they are not, we regret with fond remembrance and involuntary attachment. In the records which we have been confidering, I fee no precedent for a belief in purgatory or for the invocation of faints and angels and the abhorrence expreffed in them of idolatry is fo great, as to appear quite incompatible with any homage afcribing fanctity to pictures and images.

Our argument is, that as the primitive Fathers either entirely pass over these things and others of the fame kind, or lay no ftrefs upon them, the primitive Church knew them not,

66

"Potes linguâ negaffe, quod manu confiteris? verbo "deftruere, quod facto ftruis? Unum Deum prædicare, qui tantos efficis? verum, qui falfos? Facio, ait qui"dam, fed non colo. Quafi ob aliam caufam colere non "audeat, nifi ob quam et facere non debeat, fcilicet ob "Dei offenfam utrobique. Imo tu colis, qui facis ut coli "poffint. Colis autem non fpiritu nidoris, fed tuo proprio: non animâ pecudis impenfâ, fed animâ tuâ. Dili68 gentia tua numen illorum eft." He adds, with his ufual feverity; "Negas te quod facis colere? Sed illi non ne"gant, quibus hanc faginatiorem et auratiorem et majo"rem hoftiam cædis, falutem tuam." Tertullian de Idololatria, c. vi. See Appendix, No. III.