Alexander, he was cast into prison, and departed happily." Next to this, there is also another epistle of Dionysius to the Ro mans, On the Office of Deacons, sent by Hippolytus. To the same people he also wrote another epistle, On Peace; also, On Repentance; and another, again, to the confessors there, who were yet affected with the opinion of Novatus. To these same he wrote two others, after they had returned to the church. To many others, also, he addressed letters of admonition and exhortation, calculated to afford various advantage, even now, to those who wish to study his writings.

BOOK VII.

THAT great bishop of Alexandria, Dionysius, shall aid us also in the composition of the seventh book of our history, by extracting from his works whatsoever particulars of his day he has separately detailed in the epistles that he has left us. With these, at least, we shall commence our account.

CHAPTER I.

The great wickedness of Decius and Gallus.

DECIUS had scarcely reigned two years, when he, with his children, was slain. Gallus was his successor. Origen died at this time, in the seventieth year of his age. Dionysius, in an epistle to Hermamon, makes the following remarks on Gallus: "But neither did Gallus understand the wickedness of Decius, nor did he foresee what it was that had destroyed him, but he stumbled at the same stone lying before his eyes. For when his reign was advancing prosperously, and his affairs succeeding according to his wishes, he persecuted those holy men, who interceded with God both for his peace and safety. Hence, together with them, he also persecuted the very prayers that were offered up in his behalf." Thus much he has said respecting him.

CHAPTER II.

The bishops of Rome at this time.

AFTER Cornelius had held the episcopal office at Rome about three years, he was succeeded by Lucius, but the latter did not

hold the office quite eight months, when dying he transferred it to Stephen. To this Stephen, Dionysius wrote the first of his epistles on baptism, as there was no little controversy, whether those turning from any heresy whatever, should be purified by baptism; as the ancient practice prevailed with regard to such, that they should only have imposition of hands with prayer.

CHAPTER III.

Cyprian, and the bishops connected with him, maintained, that those who had turned from heretical error, should be baptized again.

CYPRIAN, who was bishop (noun) of the church of Carthage, was of opinion, that they should be admitted on no conditions, before they were first purified from their error by baptism. But Stephen, who thought that no innovations should be made contrary to traditions that had prevailed from ancient times, was greatly offended at this.

CHAPTER IV.

The epistles that Dionysius wrote on this subject.

DIONYSIUS, therefore, after addressing to him many arguments by letter, on this subject, finally showed, that as the persecution had abated, the churches, every where averse to the innovations of Novatus, had peace among themselves. But he writes as follows.

CHAPTER V.

The peace after the persecution.

"Now I wish you to understand, my brother, that all the churches throughout the east, and farther, that were formerly divided, have been united again. All the bishops, also, are every where in harmony, rejoicing exceedingly at the peace which has been established beyond all expectation. These are, Demetrianus of Antioch, Theoctistus of Cesarea, Mazabanes of Ælia after the death of Alexander, Marinus of Tyre, Heliodorus of Laodicea after the decease of Thelymidres, Helenus of Tarsus, and all the churches of Cilicia, Firmilianus, and all Cappadocia; for I have mentioned only the more distinguished of the bishops by name, that neither the length of my letter, nor the burden of my words, may offend you. All the provinces of Syria and Arabia, which at different times you supplied with necessaries, and to whom you have now written, Mesopotamia, Pontus, and Bithynia, and to comprehend all in a word, all are rejoicing every where at the unanimity and brotherly love now prevailing, and are glorifying God for the same." Such are the words of Dionysius.

But after Stephen had held the episcopal office two years, he was succeeded by Xystus, and Dionysius having addressed a second letter to him on baptism, at the same time showing the opinion and decision passed by Stephen and the rest of the bishops, makes the following remarks on Stephen: "He had written before respecting Helenus and Firmilianus, and all those from Cilicia, and Cappadocia, and Galatia, and all the nations adjoining, that he would not have communion with them on this account, because they, said he, rebaptized the heretics. And behold, I pray you, the importance of the matter. For in reality, as I have ascertained, decrees have been passed in the greatest councils of the bishops, that those who come from the heretics, are first to be instructed, and then are to be washed and purified from the filth of their old and impure leaven. And respecting all these things, I have sent letters entreating them. After stating other matters,

he proceeds: "But I have also written to our beloved and fellowpresbyters Dionysius and Philemon, who agreed before with Stephen in sentiment, and wrote to me on these matters; before, indeed, I wrote briefly, but now more fully." Such were the accounts respecting the controversy mentioned.

CHAPTER VI.

The heresy of Sabellius.

SPEAKING of the heresy of Sabellius, that arose about this time, and that was then increasing, he writes as follows: "But as to the opinion which is now agitated at Ptolemais of Pentapolis, it is impious, and replete with blasphemy towards Almighty God and the Father of our Lord Jesus Christ, and abounds also in much infidelity in regard to his only begotten Son, and the first born of all creation, the incarnate word; it abounds also in irreverence to the Holy Spirit. But as the brethren came to me from both sides, both before the letters were received and the question was discussed, I drew up a more regular treatise on the subject, as far as I was enabled under God; copies of which I have sent to thee.

CHAPTER VII.

The execrable error of the heretics, the divine vision of Dionysius, and the ecclesiastical canon given to him.

But in the third epistle on baptism, which Dionysius wrote to Philemon a presbyter of Rome, he relates the following circumstances: "I perused," says he, "the works and traditions of the heretics, defiling my mind for a little with their execrable sentiments; but I have also derived this benefit from them, viz., to refute them in my own mind, and to feel the greater disgust at them. And when a certain brother of the presbyters attempted to