HISTORY OF THE NOVATIANISTS CONTINUED.

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the synod, Constantine appealed to Acesius, and asked him whether he concurred with them; to which he replied, that there was nothing new to him in what the synod had determined; for it was what he had always held, and what had been maintained from the times of the apostles. "Why then," said the emperor, "are you separated from the communion of the church?" Acesius on this proceeded to explain their dissatisfaction with the lax discipline of the Catholic church, with which he contrasted the strictness of their own-that they could not have fellowship with persons who fell into such and such sins-that they indeed exhorted them to repentance, but that it belonged to God alone to pardon them, and not to the church. When Acesius had ended, the emperor is said to have answered,-" Then set up a ladder, Acesius, and go to heaven your own way."

In the following year, 326, Constantine passed a law which was favourable to the churches of the Novatianists, allowing them their meeting-houses and cemeteries, provided they had never belonged to the Catholic party. But in the year 331, which was half a dozen years before the decease of Constantine, a severe edict was issued against several sects of what the church was pleased to term heretics, such as the Valentinians, the Marcionites, the Paulians, and Cataphrygians, &c., with whom the Novatianists were also joined. According to this edict their places of worship were to be taken from them--they were forbidden to assemble in public or private, and their books to be sought for and destroyed. It would seem, however, from the remarks which Sozomen makes on this edict, that though its effects were ruinous, or nearly so, to all the other sects, yet it did not very materially affect the Puritan churches. The historian's own words are: "the Novatianists having good leaders (meaning, I suppose, skilful teachers), and being of the same mind with the Catholic church upon the doctrine of the Deity, were numerous from the beginning, and have continued to be so, without suffering much by this law and the emperor himself, as may be supposed, softened it of his own accord with regard to them, designing rather to frighten than hurt his subjects." Something also seems to be placed to the account of a partiality which the emperor had for Acesius, then bishop of the Novatianist church in Constantinople, whom he much esteemed on account of his superior sanc

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tity, and who, it was supposed, interceded in behalf of the churches in his denomination.

In the Arian persecution set on foot by Constantius, about the year 356, the Novatianists suffered in common with the Catholics. Agelius, then bishop of the Novatianists in Constantinople, saved himself by flight; but many of his flock, who were eminent for piety, suffered greatly at that time. Several of their places of worship were destroyed. That in Constantinople had nearly fallen a victim to the fury of the mob; but the Novatianists prevented its total ruin, by taking it down themselves, and conveying all the materials to another place without the city. About the same time the church of the Novatianists in Cyzicum was totally demolished, by Eleusius, the Arian bishop; but, as soon as the emperor Julian had ascended the throne, he gave orders to those who had occasioned its destruction to have it rebuilt in two months at their own expense, on pain of a heavy forfeiture. He also granted the Novatianists permission to rebuild their place of worship in Constantinople, which they did in a splendid manner, and gave it the name of Anastasia.

I mentioned in a former Lecture, that when Valens became sole emperor, A. D. 375, he sided with the Arian party, and cruelly persecuted the orthodox.* On this occasion the Novatianists were included in the effects of his indignation. They were prohibited the privileges of public worship in the city of Constantinople, their places of worship were shut up, and their pastors banished. Agelius, a man of admirable sanctity and virtue, and remarkable for his contempt of money, was exiled from his episcopate. He was, however, allowed to return after a time, and even succeeded in recovering the churches of his communion. The emperor's displeasure against the Novatianists was moderated, as Socrates informs us, by one Marcian, a pious and learned man, who had formerly held a military post in the imperial palace, and was now presbyter of the church in Constantinople, who had the educating of two of the emperor's daughters, Anastasia and Carosa, The historian also particularly mentions the kindness and liberality which the Novatianists manifested towards the persecuted of the orthodox party, at a time when they themselves were tolerated—a trait in their history which has extorted an expression of commendation from Milner,

PROOFS OF THE NUMBERS OF THE NOVATIANISTS.

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who admits that "it reflects an amiable lustre on the character of those dissenters," and for showing which they actually incurred the displeasure of the Arians, who were in power.

The vast extent of this sect of Puritans is a subject of pleasing contemplation, especially when we take into account their soundness in the faith, and their regard to the purity of communion, which could not but be secured by the strictness of their discipline. In the fourth century they had three, if not four churches in the city of Constantinople; they had also churches at Nice, Nicomedia, and Coticus in Phrygia, all of them large and extensive bodies; besides which they were very numerous in the western parts of the empire. Dr. Lardner says, "the pieces written against them by St. Ambrose, Pacian, the anonymous author of the questions out of the Old and New Testament-the notice taken of them by Basil, and Gregory Nazianzen-the accounts given of them by Socrates and Sozomen in their ecclesiastical histories, are proofs of their being numerous, and in most parts of the world, in the fourth and fifth centuries. Among the epistles of Isidore of Pelusium, who flourished about the year 412, there are two against the Novatianists. And that they subsisted towards the end of the sixth century appears from the books of Eulogius, bishop of Alexandria, written about that time. Thus, continues Dr. Lardner, the vast extent of this sect is manifest from the names of the authors who have mentioned, or written against them, and from the several parts of the Roman empire in which they were found. It is evident, too, that these churches had among them some individuals of note and eminence, as already stated."

Among the principal ministers belonging to the Novatianist denomination, I have already spoken of their illustrious founder, whose learning and talents are attested by Du Pin, Mosheim, Lardner, and indeed all who mention him. I also had occasion to notice, incidentally, Acesius, whose character and talents attracted the regard and respect of the great Constantine. Having served his generation by the will of God, he was succeeded in the pastoral office of the church of Constantinople by Agelius, who presided over it nearly fifty years, dying in the year 384. He does not seem to have been a person of shining abilities, but was distinguished for his piety. There rose up, however, in this

church, a young man whose name was Sisinnius, endowed with fine natural parts, which were cultivated by learning and study. He first presents himself to us as a reader in the church; but even then, and probably while only a young man, he greatly assisted his venerable pastor at a synod or conference, convened by the emperor Theodosius, at Constantinople, in the year 383, with the view of putting an end to those dissensions which the various sects of religionists produced in the empire, a year only before the death of Agelius. Immediately after this, Sisinnius was raised to the office of elder or presbyter; and Agelius finding his end fast approaching, and desirous of guarding against any disturbance that might arise in the church after his decease respecting a successor, nominated Sisinnius for that purpose. The church, however, gave the preference to Marcian, lately mentioned as having been so serviceable to them in the persecution that took place under Valens; and, to avoid any thing like strife or contention, Agelius yielded to their wishes; it being understood that Sisinnius was to succeed Marcian, which he did in the year 395.

us.

Socrates is somewhat copious on the history of Sisinnius, and his character is so fine that it deserves a respectful notice from He was educated, it seems, along with the emperor Julian, under a noted philosopher of the name of Maximus, and was well skilled in all parts of philosophy, but especially in that of logic. He was an able disputant, and excelled so much in controversy, that those who knew him were shy of encountering him. He had an intimate acquaintance with the holy Scriptures, and could speak eloquently. His knowledge of the world was extensive, and he had wit at will. For some specimens of this the reader may consult the note below. We are told by

* Being interrogated by one of his acquaintance, why he who was a bishop chose to bathe twice a day, Sisinnius promptly replied, "Because I cannot bathe thrice!" His good sense led him to treat with levity the practice of clothing the clergy in black. Calling' one day to pay a friendly visit at the house of Arsacius, who had succeeded Chrysostom in the see of Constantinople, he was asked, why he dressed in a manner so unsuitable to his character as a bishop. "Tell me," said he, "where it is written that a bishop should wear a black garment?-you can never show that a priest ought to wear black-but I will give you my authority for wearing white. Hath not Solomon expressly said, "Let thy garments be always white ?" Eccles. ix. 8. He then referred them to Luke ix. 29, on which occasion both the Lord Jesus, and Moses and Elias, appeared to the apostles clothed in white. In the province of Ga

EMINENT MEN AMONG THE NOVATIANISTS.

469 Socrates, that he was in high repute for his learning, on which account he was respected by all his successors. He was likewise honoured with the esteem and affection of many persons of the senatorian rank. His publications were numerous, but his style was thought too refined, and he was too fond of poetical phrases. He was, therefore, more admired as a speaker than as an author; and to this the gracefulness of his person, the neatness of his address, his look and attitude, all contributed. In short, he was beloved by all, and especially by bishop Atticus.

Sisinnius died in 407, and was succeeded in the episcopate by Chrysanthus, the son of Marcian, his immediate predecessor. This person, in his younger years, had held a military station in the palace. In the reign of Theodosius the First, Chrysanthus was governor of Italy, after which he was constituted vicar (perhaps viceroy) of the British islands, in both which high stations his conduct acquired him great reputation. At an advanced period of life he returned to Constantinople, and offered himself as prefect of the city, but, instead of that civil appointment, he was compelled to accept of a bishopric! for Sisinnius, when near his end, having mentioned him as a fit person to succeed him, and the church regarding whatever Sisinnius said as law, they entreated him to accept the episcopal office; to avoid which, Chrysanthus withdrew from the city. The people, however, traced him into the province of Bithynia, and, having met with him, their importunity overcame all his scruples. Socrates represents him as a man of signal prudence and modesty; and says that, by his means, the Novatianist churches were not only upheld but increased. He was liberal to the poor, and this latia, Leontius, the bishop of Ancyra, commenced a persecution against the church of the Novatians, in that city, and took from them their place of worship. Happening soon afterwards to come to Constantinople, Sisinnius waited upon him, for the purpose of entreating him to restore to his friends their place of worship. Leontius flew into a passion, and said, "You Novatianists ought not to have churches, for you discard all repentance, and exclude the loving kindness of God," &c. Sisinnius listened patiently to this philippic, and then calmly replied, "But no man can repent more than I do!" How, said Leontius, do you repent? "I repent," replied Sisinnius, "that I have seen you!" Chrysostom, who was at the head of the Catholic party, on one occasion addressed him with great heat, saying, "You are a heretic, and I will make you leave off preaching." "I'll give you a reward," said Sisinnius if you will free me from the labour of it." "Oh! if the office is laborious," rejoined Chrysostom, "you may go on with it."