Being all in a mangled condition, they were now taken to the usual place of execution, to be dispatched with a sword; but the populace requesting that they should be removed to another place, where the execution might be seen to more advantage, they got up of their own accord to go thither. Then, having given each other the kiss of charity, they quietly resigned themselves to their fate. In walking, Saturus had supported Perpetua, and he expired the first. She was observed to direct a young and ignorant soldier, who was appointed to be her executioner, in what manner he should perform his office.*

Contemporary, as is supposed, with Tertullian, was HERMIAS, Of whose writings there still remains a small tract, entitled, "Hermias the Philosopher's derision of the Heathen Philosophers," published in Greek and Latin, but hitherto not translated into English. It is properly a sermon on 1 Cor. iii. 19: "For the wisdom of this world is foolishness with God." The author seems to have been indebted for the first hint of his work to the words of Tatian, ch. xxvii: "Do Plato's opinions weigh with you? Those of Epicurus are the reverse! Do you wish to follow Aristotle ? Democritus laughs you to scorn!" The design of the tract is to expose the contradictory sentiments of the philosophers, concerning the nature and immortality of the soul. Speaking of the origin of things, he says, "Parmenides opposes Anaxagoras and Anaximenes. He who follows Empedocles is drawn away by Protagoras, and from Protagoras by Thales, and from Thales by Anaximander. The fame of Archilaus is great, but Plato dissents from him, and Aristotle from Plato. Leucippus ridicules the doctrine of Pherecydes. Those who follow the laughing Democritus are called aside to a different system by the wailing Heraclitus. Epicurus builds a world out of atoms, and Cleanthes ridicules him for it. Carneades and Clytomachus spurn preceding systems, and assert that the universe is incomprehensible. Pythagoras appears with his gloomy and taciturn disciples, and proposes a variety of mysteries, composes all the elements out of numbers, and says Unity or Monas is the basis of all things." From these discordant and contradictory opinions of the philosophers, Hermias rationally concludes that there was no certainty in their principles, and that the Truth was not in them. A translation of this tract into our language is a desideratum, and, if accompanied with good notes, would be particularly valuable.

Opuscula tria veterum auctorum FASTIDII EPISCOPI Passio, S. S. Martyrum PERPETUE et FELICITATIS, &c., a Luca Holstenio, 8vo. Rom. 1663. The editor of this publication, Lucas Holstenius, was Keeper of the Vatican Library at Rome, a person of great learning, and the friend of our great poet Milton. He studied three years at Oxford, and had a great esteem and affection for Milton, who visited him at Rome, and received many civilities from him there. See Bp. Newton's Life of Milton prefixed to his edition of Paradise Lost, &vo, p. 13.

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LECTURE XIII.

Retrospective view of Primitive Christianity-Extract from Dr. S. Clarke's Sermons—Scriptural grounds of Dissent from National Churches—Origin of error respecting the Pastoral Office -No distinction in the New Testament between Bishop and Presbyter or Elder-Object and end of the Pastoral OfficeDistinction between Bishop and Presbyter traced to the Letters of Ignatius-Presumed interpolation of those letters—First hint of a National Church-Dr. George Campbell quoted on these points-Caution to the readers of the early Fathers-Rise of Infant Baptism-No trace of it prior to the days of Tertullian, who condemned the practice-Afterwards sanctioned by Cyprian and his council of bishops-Sentiments of Rigaltius, Curcellaus, and Suicerus (three learned Padobaptists), resvecting this rite.

THE second century of the Christian æra is an important period in ecclesiastical history, on account of the origin of various corruptions, both in doctrine and practice, to which it gave birth; and, as it falls immediately within the plan of this course of Lectures to notice these things, it is my intention to appropriate the present Lecture to a retrospective review of this subject.

The origin and nature of the Christian church has been considered in some preceding lectures, together with the doctrine on which it is founded, and the laws by which it is governed-the bond of union by which the members were cemented, with the ardent zeal by which they were actuated for the happiness of the whole community-from all which it manifestly appeared that this spiritual economy was in no respect calculated to interfere with the

rights of princes, nor yet afford matter of unbrage or jealousy to the secular powers. Such was the primitive church, as it came out of the hands of its divine founder, modelled by his wisdom, tempered by his art, and adapted to promote and secure the ends of its institution, namely, the glory of God in the methods of his grace, and the training up of the faithful in the divine life, and rendering them meet for the inheritance of the saints in light. But it has been truly said that what God makes upright man always corrupts by his inventions; and this, as we shall have abundant opportunities of seeing hereafter, was eminently the case with the Christian economy. Allow me to embrace this opportunity of laying before you a remarkable testimony to the truth of what has now been said, which I lately met with in the writings of an eminent divine of the church of England---the learned Dr. Samuel Clarke. The quotation which I am about to make occurs in a sermon on the virtue of charity, and the object of the preacher is to point out the incredible mischiefs which have arisen to mankind from the want of it. He then proceeds as follows:

"And here opens itself to our view one of the most melancholy scenes that ever was beheld upon the face of the earth. Our blessed Saviour came to teach mankind a doctrine of truth and purity, of simplicity and plainness-a doctrine of religion which all men might easily understand, and which it is infinitely every man's interest to practice-a doctrine the whole of which, as he himself assures us, is summed up in two particulars, the love of God and our neighbour-the worship of the One True God, the Father and Lord of all things, through the one true Mediator whom he himself has appointed, in opposition to every kind of idolatry. And, because it was principally with regard to the life to come that our Lord gave all his commands, therefore with great earnestness he continually cautioned his disciples, that, as he had declared his own kingdom was not of this world, so they should continually take strict heed after him never to make their preaching of his religion a pretext for aspiring after temporal authority. "The princes of the Gentiles," says he, "exercise dominion over them, and they that are great exercise authority upon them: but it shall not be so among you; but whosoever will be great among you, let him be your minister; and

EXTRACT FROM DR. S. CLARKE'S SERMONS.

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whosoever will be chief among you, let him be your servant; even as the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many," Matt. xx. 25. So long, and so far as Christianity was planted according to this standard of its great Author-in plainness and simplicity of incorrupt doctrine, and in meekness and humility, love and charity, in practice-when Christians "continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread and in prayer”—" continuing daily with one accord in the temple-eating their meat with gladness and singleness of heart, praising God, and having favour with all the people"-when "the multitude of them that believed were of one heart and of one soul, and great grace was upon them all"-then did their light shine forth indeed before men, and cause them to praise and glorify the God of heaven-then were they in reality and indeed "acceptable to God and approved of men❞—then was the Gospel truly and conspicuously like a city upon a hill, “a light to lighten the Gentiles, and the glory of God's people, Israel:" it was the praise and wonder of those who beheld its blessed effects, and might have been the joy of the whole earth. Had Christians continued "to walk worthy of the vocation wherewith they were called; with all lowliness and mekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bonds of peace-had they considered the argument he urges [for this unity], viz. that there could be but "one Body and one Spirit, even as they were called in one Hope of their Calling; one Lord, one Faith, one Baptism, one God and Father of all"-had they continued to "speak the truth in love, that they might grow up into Him in all things who is the Head, even Christ; from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love"-the church of God established upon this foundation of the apostles and prophets, Jesus Christ being the chief corner stone, might in its whole building, fitly framed together, have grown up into one "holy temple in the Lord."

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"But an enemy soon sowed tares among this wheat, and con tentious men very easily began to build wood, hay, and stubble,

upon the foundation of Christ. Not content with the simplicity and plainness of the Gospel, which could not possibly furnish materials for strife and contention, vain men soon began to mix their own uncertain opinions with the doctrines of Christ, and had no other way to give them weight and authority, but by endeavouring to force them upon the faith of others. And out of this bramble, as Jotham foretold the men of Shechem, "a fire proceeded, which hath devoured the cedars of Lebanon :" or, as the prophet Ezekiel expresses himself concerning the vine of Israel, "A fire is gone out of a rod of her branches, which hath devoured her fruit." For, from a desire of being "many masters”—from a desire of forcing mutually our own opinions upon others, instead of exhorting them to study and obey the Gospel of Christhave arisen strifes and contentions, hatred and uncharitableness, schisms and divisions without end. From a zeal for the religion and commands of Christ--a concern for the promotion of truth, righteousness, and charity, it is evident, in the nature of things, and the experience of all ages, that wars and fightings, hatred and animosities, never have nor ever can proceed. These precious fruits have always sprung from that root of bitterness, a zeal for the doctrines and commandments of men, a striving for temporal power and dominion.*

Long as this quotation is, I shall offer no apology for it, because I could not possibly state my own views of the matter in language more pertinent, appropriate, and pointed, than that which the author has used. It is sometimes asked, why are we dissenters from the church of Rome-the church of Englandthe church of Scotland, &c.? We reply, because all these (so named) churches are unscripturally constituted; they are not according to the primitive model; they are not founded in the concurrence of its members in the faith of the doctrine and the observance of the precepts of Christ; nor are they cemented by brotherly affection one to another. They, one and all, admit the interference of human authority, expressed in acts of parliament, the decision of councils, church-courts, kirk-sessions, or the sword of the civil magistrate, all of which the kingdom or church of Christ renounces as being Antichristian. Hence we

*Sermons by Dr. Samuel Clarke, Vol. III. Serm. XIV.