the Bishop of that city. Fifthly, that they handled matters of discipline, and made such canons as they saw the juncture and state of affairs required. Sixthly, that their discipline, with respect to Clergymen, was very regular and exact. Seventhly, that they endeavoured to maintain the ecclesiastical authority by the assistance of the imperial laws. Lastly, that they made many canons very useful for all Christians."

*

It will be collected from the above reflections, that the African church possessed a self-ruling jurisdiction, and did not acknowledge the authority of any foreign ecclesiastical power. This is one testimony among many against the pretensions of modern Rome, who asserts the antiquity of her title to universal dominion, as one of the arguments in favour of her usurpation. It is true that she early claimed a supremacy over the churches, the natural consequence, she conceived, of her civil pre-eminence. So did Constantinople, when it became the seat of empire: but in Africa, at least, her claim was disallowed. In the third century, Tertullian treats with just severity a decree of the Roman Prelate, in which a power to absolve from sin is assumed. "I hear," he says, "that a decree, a peremptory decree, has been issued. The Chief Pontiff, forsooth! the Bishop of Bishops! declares, 'I absolve penitents from the sin of adultery and fornication.' 0, edict pregnant with every abomination! who can pardon sin but God alone? This is, indeed, the prerogative of the Lord, not of the servant; of God himself, not of the Priest."+ And in the same century, Cyprian, the distinguished Bishop of Carthage, maintained an obstinate controversy with Stephen, Bishop of Rome, concerning the baptism of heretics, in which, to use the language of Mosheim, "he treated the arrogance of that imperious Prelate with noble indignation, and also with perfect contempt." Indeed, it was not likely that Cyprian, enjoying so extensive a jurisdiction in his own province, and with a mind fully alive to the dignity of his station, as Metropolitan of all Africa, would submit to be ranked as subordinate to a Prelate whose see was not as extensive as his own.‡

Having mentioned the name of Cyprian, we are led to take some further notice of this remarkable man, of whom even Gibbon is constrained to say, "He possessed every quality which could engage the reverence of the faithful, or provoke the suspicions and resentment of the pagan Magistrates. His character, as well as his station, seemed to mark out that holy Prelate as the most distinguished object of envy and of danger."

Thascius Cæcilius Cyprian was born at Carthage, towards the close of the second century. He possessed an ample fortune, and considerable abilities : he had obtained a good education, and became a Professor of Oratory in his native city. Previous to his conversion, he lived most luxuriously. "His dress," as he says himself, in one of his epistles, "was splendid, his retinué ostentatious, and he never went abroad without being attended by a crowd

* In A.D. 425, there was a Council held in Africa of Bishops from all the provinces, which decreed that no Bishop should be called head of all Priests, and that no appeal should be made out of Africa to any other Bishop.

+ Treatise de Castitate.

We

Cyprian's own account of his jurisdiction is, Latius fusa est nostra provincia; habet enim Numidiam et Mauritanias duas sibi cohærentes. So far from Cyprian acknowledging subjection to the Roman Church, the latter, on the occasion of the Novatian controversy, made application to him for his advice and influence. know also that it was determined at the first Council of Nice, A.D. 325, that the metropolitan Bishops, in their respective provinces, should have the same power and authority that the Bishop of Rome exercised over the suburbicarian churches and countries.

of clients and followers." Cæcilius, a Presbyter, was the instrument of his conversion, about the year 246; * and from that happy occasion, until his death, he was a remarkable example of holiness and self-denial,-being so filled with a spirit of Christian philanthropy, that he is said to have sold whole estates for the relief of his indigent brethren.

Two years after his conversion, he was ordained Presbyter; and very soon after, much against his own will, he was elected to the see of Carthage five Presbyters alone opposed his exaltation, which otherwise gave general satisfaction; and, for the eleven years during which he filled the episcopal office, no true friend of the Gospel had reason to regret that such a man had been chosen to preside over the African church.

Cyprian could not boast of human learning; in literary research he was excelled by many of his day; but in Christian zeal and usefulness he had few competitors. His historian, Pontus, bears the following testimony to his conduct as a Bishop :-"How Cyprian now conducted himself, who is able to relate? His piety, his zeal, his compassion, and the steadiness of his whole administration, were all admirable. His very aspect displayed such sanctity and grace, as arrested the attention of every beholder. His countenance was grave, but cheerful, and equally distant from the extremes of levity and moroseness; so that it was doubtful whether he more deserved love or respect, though both would be readily awarded him. His garb was of a piece with his countenance, maintaining a happy medium. He had renounced his former secular pomp, but avoided the appearance of affected penury.

When Cyprian attained to the episcopate, the church had for some years enjoyed a state of tranquillity. Philip the Arabian † was Emperor; and although he had secured his elevation to the imperial dignity by the murder of his predecessor, Gordian, Eusebius says he was a Christian by profession, and countenanced the spread of the Gospel. Prosperity had, as usual, enervated the church; and, with the decay of vital godliness, laxity of discipline prevailed to a fearful extent in both the East and West. Cyprian was the man for the times. The reformation of abuses was intrusted to a well-selected instrument; and the African church, under his sway, quickly began to exhibit symptoms of revival. Meanwhile, Philip died, and Decius succeeded to the empire. Decius hated Philip, and was a bigoted Pagan: the consequence was, that a persecution, the most violent that the church had yet sustained, now commenced against it. The extirpation of Christianity was aimed at; and now the faith of the African church was weighed in the balance, and found wanting. During the ceding year, Christians had corrupted their ways before the Lord, and now he was not with them in the fire: crowds of them, as soon as the edicts of Decius against Christianity were promulgated, ran to the tribunals, to exculpate themselves, and offer sacrifices to the heathen gods, the prescribed test of apostasy; and the day seemed too short for the number that pressed forward to this work of blasphemy. The venerable Cyprian did all that he could to comfort the faithful, confirm the wavering, and restrain the headlong impiety of the lapsed; but when the populace demanded that he, the leader of the Christians, should be thrown to lions, and there appeared

pre

* He added, in consequence, the name of his spiritual father to his own. + Philip was an Arab by birth, and, says Gibbon, "a robber by profession." He was Prætorian Prefect of the Emperor Gordian III., whom he caused to be executed, and whose throne he usurped.

VOL. I.-FOURTH SERIES.

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no chance of appeasing their fury, he thought it prudent to retire; and for two years he remained concealed in a place of safety, so well selected, that his enemies never discovered his retreat.

Cyprian kept up a constant correspondence with his Clergy during his absence. His letters, which are extant, breathe a spirit of piety and Christian affection, and were well calculated to support and comfort his afflicted brethren, who, during his absence, were called to endure the most unheard-of sufferings: they were scourged, racked, roasted alive; their flesh was torn from them with red-hot pincers; and every ingenuity was exercised to invent for them new species of torture, and to prolong their agonies. Many submitted to these torments with amazing constancy, several expired under them; and others were cast into prison with mangled bodies, to envy their brethren who had been removed by death from their miseries. The spirit of Cyprian was deeply afflicted by tidings of these atrocities; but more by learning that numbers of the lapsed had, without due trial, been re-admitted into the church, and even to the Lord's table, before his opinion had been asked on the subject,-conduct which he severely reprimanded in an epistle to the Presbyters. The following letter, which exhibits the friendly intercourse that existed between the churches of Rome and Carthage, on a footing of perfect equality, was addressed to Cyprian in reference to this subject :—

"The Presbyters and Deacons dwelling at Rome, to Pope Cyprian, greeting.*

"We have carefully read, brother, the letter just sent us by Fortunatus, your Sub-Deacon, and are greatly distressed to learn that, in the midst of so severe a persecution, you are harassed by the immoderate petulancy and arrogancy of the lapsed. But though these circumstances have greatly afflicted us, yet the weight of our sorrow is considerably lightened by your firmness, and strict adherence to the discipline of the Gospel. You have properly repressed their presumption; and, by exhorting them to repentance, have shown them the scriptural way of salvation. Indeed, we are astonished that, at a time so mournful and unseasonable as the present, and especially when their crime was so great, and their apostasy so scandalous, they should proceed to such lengths as rather to claim their re-admission to the church as a right, than to implore it as a grace, and even to affirm that their pardon was already sealed in heaven.

"Never cease, brother, in your charitable endeavours to quiet the minds of the lapsed, and to offer the proper medicine to the erroneous, though the inclination of the sick may often dislike the attention of the Physician. This wound of the lapsed is still fresh, and its tumours are yet increasing; but we feel assured that at length their heat will subside, and they themselves will then be thankful for the delay which was absolutely necessary for a wholesome cure, unless officious persons arm them against their own safety."

We may here remark, that it was this question of the re-admission of the lapsed, those who had been terrified into denying their faith, or those who had fallen into gross sin after baptism,-which gave rise to the Novatian schism, originated by a Presbyter at Rome of that name, assisted by

* So vigilant were the enemies of the Gospel at Rome, that for sixteen months the Clergy were prevented proceeding to the election of a Bishop. This accounts for the Bishop's name being absent from this document. The title Pope, or Papa, applied to Cyprian, was common at this time to all Bishops, and means simply "Father." In this place it marks the admitted equality of the Carthaginian see.

another who had fled from Carthage, named Novatus. His decision was, that the lapsed should not be restored to the communion of the church, although he did not shut them out from all possibility or hope of salvation. This rigid discipline was rejected by many, and a serious division was created.*

During Cyprian's absence, the church was also much disturbed by the misconduct of five Presbyters, one of whom, Fortunatus, had the effrontery to obtain for himself an election to the see of Carthage, thereby deposing the lawful Bishop, and further distracting the church. It was now that, upon the death of Decius, who was slain in battle, in the year 251, Cyprian determined on venturing out of his retreat. His return produced a most happy effect,-peace and order were restored, his authority was fully acknowledged, and, in a Council which he assembled at Carthage, the case of the lapsed considered and settled. Meanwhile, the Novatian controversy raged at Rome; and it was on this occasion that Cyprian was appealed to by the church in that city: he was unfortunately involved in a conflict which he allowed to irritate his temper, and betray him into unguarded language. His views, however, were correct, leaning towards charity and moderation.

We hasten to conclude our brief notice of this faithful Prelate, who continued most actively engaged in the duties of his see to the close of his valuable life. A dreadful pestilence, which visited Africa during the reign of Gallus, called his Christian benevolence into exercise. Animated by his example, the African Christians astonished their pagan neighbours, by their self-denying labours and sacrifices. Upon this occasion Cyprian wrote his Treatise on Mortality, in the course of which he says, "He only can fear death who is unwilling to go to Christ; nor can any one feel disinclined to go to Christ, but he who fears that he will not reign with him. It is written, 'The just shall live by faith.' If, then, you are just, and such as live by faith, and really believe in God, why do you not rejoice in being called to be with Christ, fully relying on the promise of the Lord?" Again: "Let that man fear to die who, not being born again of water and of the Spirit, is obnoxious to the fires of hell; who, not being a partaker of the cross and passion of Christ, dreads eternal flames."

Shortly after the pestilence, his Christian philanthropy and that of his people was again called into exercise, by the sufferings of their Numidian brethren, many of whom had been seized and carried into captivity by a tribe of savages, who had made an irruption into the country. Some of the Numidian Bishops sent to inform Cyprian of this sad event; and he immediately collected a considerable sum of money for the redemption of his brethren, which he remitted, with a letter of condolence, from which we make an extract:

"We indeed feel very thankful to you for admitting us to a share in your solicitude, and in so excellent and necessary a work; for offering us such faithful fields in which we may deposit the seeds of our hope, in the

* The lapsed in Egypt, and Africa especially, were in the habit of applying to the martyrs in their last moments, for recommendations to the church to re-admit them to communion: these were recognised as letters of reconciliation and peace, and were received with great veneration, and obeyed, by many. Cyprian, however, opposed, with great resolution, a practice which was productive of great abuse. Eusebius says, that he and the Bishops connected with him were of opinion that the lapsed should be re-admitted on no condition, unless they were first purified from their error by baptism. (Euseb., Hist. Eccles., lib. vii., cap. 3.)

full expectation of an abundant harvest. We have sent you a hundred thousand sesterces,* the collection of the Clergy and people belonging to my church, which you will take care to distribute in a proper manner. We heartily wish that no such occasion may happen in future, and that our brethren may be protected by the favourable providence of God from similar calamities. If, however, for the trial of our faith and charity, any such affliction should again befall you, do not hesitate to inform us; and rest assured that the church, and all the brethren, will heartily unite with you in prayer, and in liberal contribution."

A question having arisen in the church, whether infants might receive baptism immediately after birth, or not until the eighth day, analogous with the Jewish rite of circumcision, it was decided, in a Council of sixtysix Bishops, convened for the purpose, in a.d. 253, that they might be baptized immediately. This fact, the reader will perceive, establishes, at all events, the antiquity of infant baptism.

The time of Cyprian's departure drew near. In the year 257, Paternus, the Pro-Consul, or Governor of the province, summoned Cyprian to appear before him he then informed the venerable Prelate of the edict of the Emperor Valerian, which he had just received, that those who had abandoned the Roman religion should return to the practice of the ceremonies of their ancestors. "I am a Christian," replied Cyprian, "and know no god but the one true God, who created heaven and earth, the sea, and all things in them: this God we Christians serve; to him we pray night and day for all men, and even for the Emperors." The Pro-Consul threatened him with exile. "He is no exile," replied the Bishop, "who has God in his heart." Paternus said, "Before you go, tell me where are your Presbyters: they are said to be in this city." Cyprian reminded Paternus of the edicts made by the best Roman Emperors against informers. "They ought not, therefore," he added, " to be discovered by me; and you yourself do not approve of men who offer themselves voluntarily to you." "I will make you discover them by torments." "By me," meekly, yet firmly, replied Cyprian, "they shall not be discovered." Paternus told him, the Roman Princes had directed that the Christians should hold no conventicles; and whoever attempted it should be put to death. "Do what you are directed," was the answer of the Bishop. He was now banished to Carubis, a small town about fifty miles from Carthage. During his absence, nine Bishops and a great many Christians, of both sexes, were condemned to labour in the mines, and were treated with every indignity.

A new Pro-Consul, Galerius Maximus, having been appointed to Africa, Cyprian was recalled; but, not long after, a fresh persecution commenced, and he was seized, and carried before the Pro-Consul, who commanded him to offer sacrifices, and reminded him of the consequence of refusing. “I pity your case,” continued Galerius: “ 'you would judge better to consult your own safety, and not to despise the gods." My safety and my strength," replied Cyprian, " is Christ the Lord, whom I desire to serve for ever." "You must then," rejoined the Pro-Consul, "be an example to the rest, that, by the shedding of your blood, they may learn their duty."

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* A sestertium, or a thousand sesterces, amounted to £7. 16s. 3d. of our money; consequently, the sum sent to redeem the Numidian captives was, in British specie, £781. 5., a very considerable sum in that day, when money rated much higher than it does now.