The history of this business was this. Novatus, a presbyter of the Church at Carthage, a little before the retirement of Cyprian, had been charged with conduct unworthy his profession and office. The occurrence of the persecution, and the absence of Cyprian, prevented an examination of his conduct, which would probably have issued in the censure of the Church. During the absence of Cyprian, Novatus succeeded in making a party, and regularly proceeded to the appointment of Fortunatus, as bishop, to the exclusion of Cyprian. Dreading his approaching return, Novatus crossed the sea, and fled to Rome. Here, pursuing similar measures of contest and division, he formed a party with Novatian, a presbyter of the Roman Church.

Novatian, it appears, had embraced sentiments the most rigid and uncharitable towards those who had apostatized; refusing to readmit such to fellowship, either upon recommendation, or unequivocal evidence of sincere repentance. With this rigid disciplinarian, the lax and unprincipled Novatus connected himself, not caring how inconsistent he might appear, could he but successfully oppose Cyprian. At this time, Rome was without a bishop, and for months it had been unsafe to appoint any. But at length, the Church, desirous of healing the schism evidently rising under Novatian, proceeded, with the assistance of the neighboring bishops, to the election of Cornelius to that office. About the same time the party of Novatian appointed Novatian himself to the same office, in opposition. Schism now existed in the two most flourishing Churches in Christendom, but upon principles the most discordant. At Carthage, discipline was too severe; at Rome it was not severe enough. At length, Cyprian returned from his exile; soon after which, assembling his Church and deputies from other Churches, he caused Fortunatus and Novatian to be condemned as schismatics, and debarred them from the fellowship of the Church in general. In this, Cyprian is thought to have acted hastily, since, whatever was the character of Fortunatus and his party, Novatian is allowed by all to have been in doctrine correct. His only error seems to have been an excessive severity in respect to discipline, and permitting himself to be elected to an office already filled.

The party of Fortunatus at Carthage soon dwindled into insignificance; but the Novatians, under the title of Cathari, which signifies pure, continued to exist and flourish till the fifth century, in the greatest part of those provinces which had received the Gospel. Novatian appears to have been a good man, though suffered to advocate measures too severe. He sealed his faith by martyrdom, in the persecution under Valerian.

It may be added respecting the Novatians, that in process of time they so softened the rigor of their inaster's doctrine, as to refuse absolution only to the most scandalous offenders.

25. In the year 251, Decius being slain, was succeeded by Gallus, who after allowing the Church a short calm, began to disturb its peace, though not to the extent of his predecessor. The persecution, however, was severe; and was borne by the Christians with more fortitude than it had been in the time of Decius. After a miserable reign of eighteen months, Gallus was slain, and was succeeded by Valerian.

During the above persecution, Rome appears to have been more particularly the scene of trial. Cornelius, the bishop of that city, was sent into banishment, where he died. Lucius, his successor, shared the same fate, in respect to exile; though permitted to return to Rome in the year 252. Shortly after his return, he suffered death, and was succeeded by Stephen. "The episcopal seat at Rome was then, it seems, the next door to martrydom."

Happily for the Church, Cyprian was spared yet a little longer; and although daily threatened with the fate of his contemporaries in office, he abated nothing f his zeal and activity, in arming the minds of Christians against those discouragements which the existing persecution was calculated to produce. "Whenever"-such was his animating language to his disheartened flock-" Whenever any of the brethren shall be separated from the flock, let him not be moved at the horror of the flight, nor while he retreats and lies hid, be terrified at the solitude of the desert. He is not alone to whom Christ is a companion in flight. He is not alone, who keeps the temple of God, wherever he is, for God is with him "

Among the many calamities for which the short reign of Gallus was distinguished, a pestilence, which about this time spread its ravages in Africa, was not among the least. Such was its violence, that many towns were nearly depopulated, and whole families were swept away. To the pagans the calamity was so appalling, that they neglected the burial of the dead, and violated the rights of humanity. Lifeless bodies, in numbers scarcely to be estimated, lay in the streets of Carthage; an appalling spectacle to the terrified and distracted inhabitants.

It was on this occasion that Cyprian and his Christian flock, by their calmness, their fortitude, and their activity, gave an illustrious exhibition of the practical superiority of their religion to the philosophy and religion of the heathen.

Assembling his people, Cyprian reminded them of the precepts of the Gospel, in respect to humanity and benevolence. Influenced by his eloquence, the Christians immediately combined to render assistance in a season so peculiar. The rich contributed of their abundance; the poor gave what they could spare; and all labored, at the hazard of their lives, to mitigate a calamity which was desolating the land. With admiration did the pagans behold the zeal, the courage, and the benevolence of the disciples of Christ; and yet scarcely were the pagan priesthood, attributing the pestilence to the spreading of Christianity, prevented from calling upon the emperor to extirpate the faith, in order to appease the fury of the gods.

26. On the ascension of Valerian, A. D. 253, the Church enjoyed a state of peace and refreshment for nearly four years; the emperor appearing, in respect to Christians, as a friend and protector; but at the expiration of this period, his conduct was suddenly changed, by means of the influence of his favorite, the hostile Macrianus, and a deadly persecution was commenced, which continued for the space of three years. This is called the eighth persecution.

The change which took place in Valerian is a remarkable instance of the instability of human character. More than all his predecessors, he was disposed to shew kindness towards the Christians. They were allowed to be about his person, and to occupy departments of office, in his palace and court. Macrianus, who effected the change in the emperor's disposition, was a bigoted pagan, and a bitter enemy to the Christian faith. The persecution of its advocates was, therefore, an object of deep interest to him, and in Valerian he found a compliance with his wishes, too ready for the peace of the Church.

In what part of the empire the persecution first began it is difficult to say; Macrianus exerted himself, however, to render it as general as malice and power could effect.

At Rome, the first person of official distinction, who suffered in pursuance of Valerian's orders, was Sixtus, the bishop of that city. In his way to execution, he was followed by Laurentius, his chief deacon; who weeping, said, "Whither goest thou, father, without thy son." To which Sixtus replied, "You shall follow me in three days."

The prophecy of Sixtus was fulfilled. After the death of the bishop, the Roman prefect, moved by an idle report of the great riches of the Church, sent for Laurentius, and ordered him to deliver them up. "Give me time," said Laurentius, "to set things in order, and I will render an account."

Three days were granted for the purpose; during which, the deacon gathered together all the poor, who were supported by the Church; and going to the prefect, invited him to go and see a large court full of golden vessels. The magistrate followed; but seeing all the poor people, he turned upon Laurentius with a look of indignation. "Why are you displeased," demanded the martyr, “the treasure which you so eagerly desire, is but a contemptible mineral dug from the earth;-these poor people are the true gold, these are the treasures I promised you-make the riches subserve the best interests of Rome, of the emperor, and of yourself."

"Do you mock me?" demanded the prefect; "I know you value yourself for contemning death; and, therefore, it shall be lingering and painful." He then caused him to be stripped, and fastened to a gridiron, upon which he was broiled to death. The fortitude of the martyr, however, was invincible. When he had continued a

considerable time on one side, he said, "Let me be turned, I am sufficiently broiled on one side." Being turned, he exclaimed, "It is enough, you may serve me up." Then lifting up his eyes to heaven, he prayed for the conversion of Rome, and expired.

In Egypt, the persecution raged with not less fury than at Rome. Death or banishment was the lot of every one, whose boldness in his profession brought him under the cognizance of the magistrate. Dionysius of Alexandria, whom Divine Providence had remarkably preserved in the Decian persecution, lived to suffer much also in this, but not unto death. Being apprehended with five others, he was brought before the prefect, by whom he was ordered to recant, on the ground that his example would have great influence on others.

But to this Dionysius boldly replied, "We ought to obey God rather than man; I worship God, who alone ought to be worshipped." Being promised pardon with his companions, provided they would return to duty, and would adore the gods who guarded the empire-the bishop answered, "We worship the ONE GOD, who gave the empire to Valerian and Gallienus, and to HIM we pour out our incessant prayers, for the prosperity of their administration." Finding threats in vain, the magistrate banished Dionysius and his companions to Cephro, a village on the borders of the desert. In their exile, they were accompanied by numbers from Alexandria, and places which lay contiguous.

Cyprian, who had escaped the two preceding persecutions, was made a victim in this. His persecution, however, was attended with circumstances of comparative lenity. He was seized by Paternus, the proconsul of Carthage, by whose order he was banished to Curubis, a small town on the coast, over against Sicily, fifty miles from Carthage. Curubis was pleasantly situated, and the air salubrious. Here he remained eleven months; during which he was kindly treated by the inhabitants, and enjoyed the privilege of receiving repeated visits from his friends. From Curubis, he addressed many warm and affectionate letters to the suffering Churches, and their suffering pastors.

In the year 259, Cyprian was permitted to return, and to take up his residence in a garden near his own city. But he was not long suffered to remain in peace; for the orders of Valerian had been given that all ministers should be put to death. According to this order, Cyprian was seized, and received the crown of martyrdom. Preparatory to his death, he was conducted to a spacious plain, surrounded with trees. On his arrival at the spot, Cyprian with great composure took off his mantle, and fell on his knees. After having worshipped, he laid aside his other garments, and bound a napkin over his eyes. His hands were then tied behind him. A sword severed his head from his body.

Thus fell the martyr Cyprian; a man, who, in this perilous era of the Church, set an example of Christian patience, fortitude and heroism, which, had it been

exhibited by a man of the world, would have rendered his name illustrious during the annals of time.

27. From the accession of Gallienus, A. D. 260, the son and successor of Valerian, to the eighteenth year of Dioclesian, answering to the year 302, the history of the Church furnishes no materials of peculiar interest. With the exception of the short persecution under Aurelian, called the ninth persecution, the Church in general enjoyed an interval of peace.

The termination of the persecution under Valerian, it is worthy of remark, was caused by an event which, in respect to that monarch, may be considered as a signal frown of Divine Providence. During the irruption of some of the northern nations into the empire, Valerian was taken prisoner by Sapor, king of Persia, who detained him during the remainder of his life. To add to his humiliation, the king made him basely stoop, and set his foot upon him, when he mounted on horseback. At last, he ordered him to be flayed, and then rubbed with salt.

In Gallienus, the Church found a friend and protector; for he not only stayed, by his imperial edict, the persecution commenced by his father, but issued letters of license to the bishops to return from their dispersion to the care of their respective pastoral charges.

After a reign of fifteen years, Gallienus was succeeded by Claudius, who, in the short space of two years, was followed by Aurelian. This emperor for a time appeared friendly to the Christians; but at length, through the influence of a restless pagan priesthood, he commenced the work of persecution. Happily, however, the measures which he was adopting, were prevented from being fully executed, by his death A. D. 275.

From this date, through the reign of Tacitus, Probus, Carus, and his two sons, the spirit of persecution was, in a great degree, dormant.

28. Dioclesian was declared emperor in the year 284, and for eighteen years, as already stated, was kindly disposed towards the Christians. The interval of rest, however, which had been enjoyed from the accession of Gallienus, (excepting the reign of Aurelian,) extended, as it now was for eighteen years longer, was far from adding to the honor of the Church. At no period, since the days of the apostles, had there been so general a decay of vital godliness, as in this. Even in particular instances, we look in vain for the zeal and self-denial of more primitive times.

Although Dioclesian appears not to have respected religion himself, both his wife and daughter cherished a secret regard for it. The eunuchs of his palace, and the officers of state with their families, were open in their professions of attachment. Multitudes thronged the worship of God; and when at length the buildings appropriated to that purpose were insufficient, larger and more magnificent edifices were erected.

Were the kingdom of Christ of this world; were its strength and beauty to be measured by secular prosperity; this might have been considered the era of its greatness. But the glory of the Church was passing away. During the whole of the third century, the work of God in purity and power had been declining; and through the pacific part of Dioclesian's reign, the great first outpouring of the Spirit of God, which began on the day of Pentecost, appears to have nearly ceased. A principal cause of this sad declension, may be found in the connection which was formed by the professors of religion with the philosophy of the times. Outward peace and secular advantage completed the corruption. Discipline, which had been too strict, softened into an unscriptural laxity. Ministers and people became jealous of one another, and ambition and covetousness became ascendant in the Church. The worship of God was indeed generally observed; nominal Christians continually increased; but the spirit which had but a few years before so nobly and zealously influenced a Cyprian, a Dionysius, a Gregory, and which so strongly

resembled the spirit of apostolic times, was gone. Such having become the defiled and degenerated state of the Church, can it be thought strange that God should have suffered her, in order to purify and exalt her, again to walk amidst the fires of persecution?

29. In the year 286, Dioclesian, finding the charge of the whole empire too burdensome, associated with himself his friend Maximian; and in 292 they took two colleagues, Gallerius and Constantius, each bearing the title of Cæsar. The empire was now divided into four parts, under the government of two emperors, and two Cæsars, each being nominally supreme; but in reality, under the direction of the superior talents of Dioclesian.

30. Excepting Constantius, who was distinguished for a character mild and humane, these sovereigns are represented as 46 monsters of horrible ferocity;" though in savageness Galerius seems to have excelled. To his more inordinate hatred of the Christians, and his influence over the mind of Dioclesian, is attributed the tenth and last persecution; which commenced about the year 303, and continued in some parts of the empire for the space of ten years. Excepting in France, where Constantius ruled, the persecution pervaded the whole Roman empire, and in severity exceeded all that had gone before.

Galerius had been brought up by his mother; a woman extremely bigoted to paganism, and had imbibed all her prejudices against Christianity. He was prepared, therefore, in his feelings, to wage a war of extermination against its professors, at any favorable opportunity. Such an opportunity was not long in presenting itself. Dioclesian usually held his court during the winter at Nicomedia. Here Galerius met the chief emperor, and entered upon his plan of exciting him against the Christians. Dioclesian was not wanting in hatred to Christianity, but he preferred to extirpate rather by fraud, than violence. The furious disposition of Galerius, however, prevailed; and Nicomedia was destined to feel the sad consequences of this bloody coalition.

Accordingly, on the feast of Terminalia, early in the morning, an officer, with a party of soldiers, proceeding to the great Church, burst open its doors, and taking thence the sacred writings, burnt them, and plundered the place of every thing valuable; after which they demolished the building itself. The day following, edicts were issued by the emperor, by which the advocates of the Christian religion were deprived of all honor and dignity, and exposed to torture.

Shortly after, the palace was set on fire by the instigation of Galerius, and the crime was laid to the Christians. Upon this, Dioclesian entered into all the views and plans of his maddened prompter. Orders were sent throughout all the empire to its remotest provinces; and were executed with a faithfulness, which in some cases decency admits not of being recorded.

From the great and general defection of professors in the Church, before the com mencement of this persecution, genuine Christian fortitude and decision could scarcely be expected to be found. But the spirit of martyrdom revived, as the persecution progressed. Christians suffered with the greatest faith and patience. Many indeed apostatized; but the greater part that came to the trial resisted even unto blood.

This persecution was the last which the Church in general experienced. If we may credit the historians of the time, it was by far the most severe. Monsieur Godeau computes that, in this tenth persecution, there were not less than seventeen thousand Christians put to death in the space of one month. And that "during the continuance of it, in the province of Egypt alone, no less than one hundred and fifty thousand persons died by the violence of their persecutors; and five times that number through the fatigues of banishment, or in the public mines to which they were condemned." By means of this persecution, however, the Church was purified, and the word of God was revived; and full proof was given of the power of the Great Head