So far from it, that if we wish to find the rudiments of the Catholic system clearly laid down in writing, those who are accounted least orthodox will prove as liberal in their information about it as the strictest Churchman. We can endure even the heretics better than our opponents can endure the Apostles. Tertullian, though a Montanist, gives no sort of encouragement to the so-called Bible Christians of this day; rather he would be the object of their decided abhorrence and disgust. Origen is not a whit more of a Protestant, though he, if any, ought, from the circumstances of his history, to be a witness against us. It is averred that the alleged revolution of doctrine and ritual was introduced by the influence of the episcopal system; well, here is a victim of episcopacy, brought forward by our opponents as such. Here is a man who was persecuted by his bishop, and driven out of his country; and whose name after his death has been dishonourably mentioned, both by Councils and Fathers. He surely was not in the episcopal conspiracy, at least; and perchance may give the latitudinarian, the anabaptist, the Erastian, and the utilitarian, some countenance. Far from it; he is as high and as keen, as removed from softness and mawkishness, as ascetic and as reverential, as any bishop among them. He is as superstitious (as men now talk), as fanatical, as formal, as Athanasius or Augustine. Certainly, there seems something providential in the place which Origen holds in the early Church, considering the direction which theories about it are now taking; and much might be said on that subject.