he died A. D. 260, according to the latter, A. D. 258.

A little before Cyprian's death, Sixtus, Bishop of Rome, was martyred; and soon afterwards his deacon Laurentius ; it seems that Valerian followed the satanic maxim of cutting off the shepherds of the flock, expecting that then the sheep would be scattered. The Roman Church was said to be very rich, but riches in those days did not belong to the Church of God. Laurentius was ordered to deliver up those riches; he asked three days to collect them, and then requested the magistrate to go with him to see the riches of his God-a court as he said, full of golden vessels -the magistrate attended him, and saw not the gold or treasure he expected, but the poor who were maintained by the Church. Far from being softened by the sight, the Roman Prefect exclaimed, 'Do ye mock me? I know ye value yourselves for despising death; therefore ye shall not die at once.' He then caused Laurentius to be fastened on a gridiron and slowly burnt to death.

I have but one more story to tell you of the Martyrs of the reign of Valerian, and this I doubt not you will like. It is of a child named Cyril, who professed Christianity, and could not be turned or driven from it by ridicule, by threats, or by entreaties. His companions persecuted him; his own Father disowned and drove him from his house. All was vain, Cyril was a Christian, and it is written, "None shall pluck them out of my

Father's hand."

He was an offering of Jesus Christ, to His Eternal Father, the purchase of his death, a little one redeemed unto Himself. The judge caused Cyril to be brought before him, and said, 'My child, I will pardon your faults, and your Father shall receive you again. It is in your power to enjoy your Father's estate, provided you are wise, and take care of your own interest.' 'God will receive me,' said Cyril, 'I am not sorry that I am driven from our house. I shall have a better mansion. I fear not death, because it will bring me to a better life.' The judge thinking a view of the flames would terrify him, commanded him to be led to execution. "Your fire and sword,' said the youthful martyr,

are insignificant; I go to a better house; I go to more excellent riches.' The spectators could not forbear a tear at his fortitude, his tender age, and sufferings. Cyril told them they should rather rejoice, and that they would do so, if they knew what a city he was going to inhabit, and what was his hope.

Is not this a wonderful instance of faith given to a child? Thus did Cyril lay down his young life a sacrifice, holy, acceptable unto God, through faith in Christ: does it not remind you of those lines in Watts's hymns,

"A flower when offered in the bud,

Is no mean sacrifice."

And now I must turn from Cyril's lovely death

to speak of one that must be set in strong and gloomy contrast.

Valerian, listening to the suggestions of a wicked and depraved friend, oppressed his subjects, and persecuted the people whose tenets he knew; and whose characters he once esteemed. The sin of ignorance was not his, in persecuting Christians he sinned against light and knowledge, and we may reasonably suppose, that in the days of humiliation, captivity, and sorrow, his 'sin found him out.' According to Gibbon he was taken prisoner by Sapor, King of Persia, A. D. 260. And never was he again allowed to visit Rome, the former scene of his power and his guilt. Detained a prisoner in Persia, during the remainder of his miserable existence, he lived a lamentable example of the vanity of all that men most covet and most glory in. It is said that Sapor, when mounting his horse, would place his foot on the neck of Rome's former Emperor; and that when Valerian sunk under the weight of shame and grief, his skin, stuffed with straw, and formed into the likeness of a human figure, was preserved in the temple of Persia for several ages, a more real monument of triumph than the fancied trophies of brass and marble, so often erected by Roman vanity.' I am aware that one historian at least, denies the truth or probability of this, but all know, and agree that, the Emperor of Rome languished away his life in hopeless captivity.'

CENTURY III.

CONCLUDED.

STATE AND PROGRESS OF CHRISTIANITY, DURING THE REMAINDER OF THE THIRD CENTURY.

WE have now come to a new thing in the history of the Church. We are to see it protected and at peace under the dominion of Pagan Emperors, for the long space of forty years! I suppose you are glad to hear of this; but recollect what I lately told you, of the consequences of a similar period of quietness and peace. Gallienus, the son and successor of Valerian, was a prince of a philosophic and indolent disposition; it seemed to him of little consequence whether this new sect' worshipped Christ or Jupiter, and he deemed it but just to leave every man to follow the dictates of his own conscience. He and his successors through the remainder of the third century, preserved peace with the Christians; and, therefore, I have little further to do even with the names of those who, in this time of Christian peace and liberty, involved the Roman world in ceaseless

The

distractions, or deluged it with blood. rapid and perpetual transitions from the cottage to the throne, and from the throne to the grave, might have amused a philosopher,' says the Roman historian, if it were possible for a philosopher to remain indifferent amidst the calamities of human kind." No true philosopher could, but there are principles of philosophy falsely so called,' that would render the human breast callous, and the feelings cold. But in all this tumult, while the world bore witness to the truth, that the wicked are like the troubled sea, when it cannot rest, whose waves cast up mire and dirt,' the Church of God was kept in perfect peace.

But this peace was not favourable to the spirit, though it might encourage the apparent spread, of Christianity. Indeed most of the ecclesiastical historians I am acquainted with, decidedly agree that this was a period of sad departure from vital godliness in the church.

One of these (Haweis,) speaking of this time, says: A long scene of comparative ease and prosperity-the unchristian disputes which prevailed-the growing importance of clerical men, as if the church consisted of a peculiar tribe ;the vast prevalence of the profession of Christianity -the easier admission than formerly into the church-and the declension both in conduct and care, for ambition and covetousness had now pretty generally the ascendancy in the nominal church; all these, and many more evidences, bespoke a