Latins, incomparably their best writer 1." He was carefully educated by his father, Leonides, in Christian principles; and when the latter was in prison, expecting to suffer death for his religion, the youth, at that time seventeen, wrote an affecting letter to his parent, exhorting him to stedfastness: "Take heed, my father, that you do not change your mind for our sakes. Leonides was beheaded, and his goods confiscated. In the state of poverty to which Origen was now reduced, he had recourse to the employment of teaching grammar, by which he supported his mother, his six brothers, and himself. He was afterwards appointed catechist or professor of theology, in the celebrated school of Alexandria, his native city. He became remarkable not only for his proficiency in sacred literature, but also for the number of his scholars, whom he so effectually instructed in the faith, that they submitted to the pains of martyrdom. His austere mode of life, his extraordinary eloquence and erudition, together with the number of his works, amounting, as is alleged, to six thousand volumes, procured him the greatest weight and influence in the Church: though his independence of mind, and some opinions of a novel and unscriptural character which he adopted, exposed him afterwards to obloquy and persecution. Being excommunicated by Demetrius, Bishop of Alexandria, he retired to Antioch, where, already suffering exile as a heretic, he was racked and tortured as a Christian, by the Roman Governor, who caused his feet to be stretched for several days in the stocks beyond their natural dimensions. He died at Tyre, aged 69.

This voluminous authority in no less than ten instances3 mentions the distinction, in point of order and degree, between Bishops, Presbyters, and Deacons. Notwithstanding his heretical theories on other subjects, with which we have here no concern, the writings of Origen bear unquestionable testimony to the fact that Episcopacy was received by himself, and by all the Church as an apostolical institution. Not only does he distinguish three several ranks or orders,

1 Vincent. Lirinens. Commonit. cap. 24. p. 345.

2 It is hardly necessary to remark that a volume in those days contained a small quantity of material, rolled up, as the name implies. See Pearson, part i. chap. 11.

but also notices, like St. Clement, the degree of preferment from one order to another. "In the Church of Christ," says he, "there are some men who do not only follow feasts and them that make them; but also love the chiefest places, and labour much first to be made Deacons, not such as the Scripture describeth, but such as under pretence of long prayers devour widows' houses. And having thus been made Deacons, they very greedily aspire to the chairs of those who are called Presbyters; and some, not therewithal content, practise many ways to have the place or name of Bishops, which is as much to say as Rabbi1."

In his commentaries upon St. Luke, written when he was a layman, he discourses upon second marriages, and observes that they exclude from all ecclesiastical dignities. "For one that is twice married can neither be a Bishop, a Presbyter, a Deacon, nor a Deaconess. In a homily on Ezekiel, speaking of the different penalties incurred by different ranks of offenders for the same offence, Every one," he says, "shall be punished according to his rank; if the supreme Governor of the Church offends, he shall receive the greater punishment; a Layman will deserve lenity in comparison of a Deacon; a Deacon in comparison of a Presbyter"."

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The authority of Bishops over Presbyters is further apparent at this early period, from the following anecdote related by DIONYSIUS, Bishop of Alexandria, called the Great, who was a scholar of Origen; and who in those times of much difficulty, caused by controversies within the Church, and persecutions without, distinguished himself by learning, zeal, moderation, and prudence. An old man at Alexandria, Serapion by name, who from dread of torture or of death, had abjured Christianity, repented on his death bed, and desired his grandson to call a Presbyter, that he might receive absolution, and the sacrament. The boy

1 Origen. Tract. xxiv. in Matt. cap. 23, quoted by Heylyn in his "Reformation Justified," part ii. chap. 4. p. 293.

2 Hom. 17. in Luc.-Origen alludes to the distinction between Bishops, Presbyters, and Deacons, no less than ten times, as remarked by Bishop Pearson, in whose Vindicia all the passages may be found.— Vide pars i. cap. 11. p. 320.

3 Hom. v. in Ezek.

D

hastened with his message, but night had come on, and the Presbyter was disabled by sickness. In this emergency the poor man was likely to have died without the consolations of religion. "But," adds Dionysius, "I had previously given orders, that absolution should be granted to the dying if they desired it; and more especially, if they should humbly require it, in order to their departure from this life in hope and comfort." "The Presbyter," continues the narrative, “delivered to the youth a small portion of the Eucharist, giving him directions, that after dipping it into the water, he should introduce it into the mouth of the aged penitent. No sooner were these orders obeyed, than the old man breathed his last." From this anecdote, it appears that Dionysius, in his capacity of Bishop, had commanded the Presbyters to absolve dying penitents; a circumstance which clearly marks the supreme authority of the Episcopal order 1.

Thascius Cæcilius Cyprianus, known by the title of ST. CYPRIAN, was born at Carthage, of heathen parents, at the end of the second century. He was converted to Christianity about A.D. 246, and selected for his instruction in Christian doctrine the writings of Tertullian, to which he was so devotedly partial, that, as St. Jerome tells us, "scarcely a day passed in which Cyprian did not say to his secretary, 'Give me my Master;' meaning Tertullian." Soon after his conversion, this sincere Christian sold his estate, which was considerable, and distributed the proceeds among the poor. Such was the distinction which his piety and learning obtained him, that he was soon ordained a Deacon; afterwards a Presbyter; and finally, in the year 248, was elected Bishop of the Diocese. He so little coveted this elevation, that he concealed himself to avoid compliance with the wishes of the people; and recom

1 Dionys. Alex. apud Euseb.-Hist. Eccles. lib. 17. cap. vi. It is chiefly to the authorities already quoted that Sir Edward Dering in his celebrated speech to the Long Parliament, on the Root and Branch Bill, so powerfully appeals:-" Answer not me, but answer Ignatius, answer Clemens, Tertullian, and Irenæus: nay, answer the whole undisputed concurrence of the Asian, the European, and the African churches; all ages, all places, all persons; answer, I say, all these, or do as I do: yield to the sufficient evidence of truth: Deque fide certá, sit tibi certa fides."

mended that some older Presbyter should be chosen in his place. In little more than a year after his consecration to the Bishopric of Carthage, he was obliged to withdraw from that city; on account of the persecution inflicted by the Emperor Decius, which was peculiarly severe upon the African Churches; and during which the heathen populace (as we read in Pontius, his contemporary biographer, and one of his own Deacons) clamorously demanded in all the theatres, and public streets, that Cyprian should be thrown to the lions. During his exile, the Bishop continued to superintend the affairs of his diocese, by addressing to his flock such letters as their unhappy circumstances required. There was urgent need both for exhorting his people to constancy and patience under their pagan oppressors, and for exerting himself to resist the machinations of some rebellious Presbyters, who took advantage of his absence to encroach on his authority. Within two years he was enabled to return without molestation to Carthage, where new troubles awaited him, from the vehement discord that immediately arose upon the question how the lapsers (as they were termed, who had apostatized during the recent persecution,) should be absolved and re-admitted into the Church. Under a new persecution by the Emperior Valerian, a. D. 257, Cyprian was banished; then recalled; then obliged to conceal himself, lest he should be forced to suffered martyrdom in any other place than in sight of his own flock; and finally, he came publicly forward at Carthage as its metropolitan; refused to abjure the faith; made the short reply, "God be praised," to the sentence of decapitation read to him; and was led, amidst crowds of his followers and countrymen, to the place of execution, where he suffered with great constancy and firmness, after being ten years Bishop of Carthage, and twelve years a Christian.

The particulars which call most for our attention, in the history and writings of St. Cyprian, are the vigour with which on all occasions this excellent Father conducted the affairs of his diocese, and the powers which, as a Bishop, he continually claimed and exercised over the Carthaginian Presbyters and Deacons. His own Epistles, private and synodical, happily still extant in great numbers, as well as many letters of his most distinguished contemporaries in

the most widely separated regions, (particularly of Cornelius, Bishop of Rome, and of Firmilian, Bishop of Neocæsarea, in Cappadocia,) are replete with testimony to the actual existence and apostolic institution of Episcopal power. Throughout all these numerous records, we read of the Bishop's dignity, honour, and priesthood (dignitas, honor, sacerdotium). Bishops are styled, peculiarly and exclusively, successors of the Apostles: Vicars of Christ, and Provosts or Presidents (præpositi) of the Churches: Fathers (papa), Leaders (duces), Chief Priests (pontifices). We find the Roman clergy saying that they cannot determine a disputed question because the see was vacant, and they had not a Bishop who, with authority and counsel, (auctoritate et consilio) might take cognizance of the case. We see, in the times of persecution, Cyprian, during his exile, requiring an account from his Presbyters, with regard to the affairs of the diocese ; that he might give instructions from a distance the same as if himself were present. We read of his giving mandates, orders, statutes, (mandatum, forma, lex); we read of sacerdotal and Episcopal authority (auctoritas episcoporum, auctoritas sacerdotalis); of Episcopal superiority, government, providence (providentia). We observe Episcopal power (potestas) spoken of, and the vigour of Episcopal power; the authority of the Episcopal chair (vigor et auctoritas cathedra); the sublime and divine power of governing the Church (ecclesiæ gubernandæ sublimis et divina potestas). Whatever might be the number of Presbyters and Deacons in the Church of Carthage, the Carthaginian Bishop is styled in the way of eminence, "the Pastor." We are told of Bishops exercising discipline (disciplina): giving injunctions (monita): being masters of their own acts (acta) or administration. Bishops are described to have a right of putting a negative (intercedere) on all proceedings among the inferior clergy, and thereby of making void whatever might be resolved upon without Episcopal sanction. Disobedience on the part of Presbyters to their Bishop is called schism, rebellion, sacrilege: contumacious Presbyters are stigmatized as rebels and schismatics, and their crime is compared in delinquency to that of Korah, Dathan, and Abiram. A Bishop is styled a Judge, and is said to exercise over his Presbyters, his judicial and cen