we deem belonging to our history, and is as follows: "But I will give you one example that occurred with us. There was a certain Serapion, an aged believer, who had passed his long life irreproachably, but as he had sacrificed during the persecution, though he frequently begged, no one would listen to him. He was taken sick, and continued three days in succession speechless and senseless. On the fourth day, recovering a little, he called his grandchild to him and said, 'O son, how long do you detain me? I beseech you hasten, and quickly absolve me. Call one of

the presbyters to me.' Saying this, he again became speechless. The boy ran to the presbyter. But it was night, and the presbyter was sick. As I had, however, before issued an injunction, that those at the point of death, if they desired it, and especially if they entreated for it before, should receive absolution, that they might depart from life in comfortable hope, I gave the boy a small portion of the eucharist, telling him to dip it in water, and to drop it into the mouth of the old man. The boy returned with the morsel. When he came near, before he entered, Serapion having again recovered himself, said, 'Thou hast come, my son, but the presbyter could not come. But do thou quickly perform what thou art commanded, and dismiss me.' The boy moistened it, and at the same time dropped it into the old man's mouth. And he, having swallowed a little, immediately expired. Was he not, then, evidently preserved, and did he not continue living until he was absolved; and his sins being wiped away, he could be acknowledged as a believer for the many good acts that he had done?" Thus far Dionysius.

CHAPTER XLV.

THE EPISTLE OF DIONYSIUS TO NOVATUS.

LET us also see what kind of epistle the same writer addressed to Novatus, who was then disturbing the brethren at Rome; since he pretended that certain brethren were the cause of his apostasy and schism, because he had been forced by them to proceed thus far. Observe the manner in which he writes to him: "Dionysius sends greeting to

his brother Novatus. If, as you say, you were forced against your will, you will show it by retiring voluntarily. For it was a duty to suffer any thing rather than to afflict the church of God; and, indeed, it would not be more inglorious to suffer even martyrdom for its sake, than to sacrifice; and in my opinion it would have been a greater glory. For there, in the one case, the individual gives a testimony for his own soul, but in the other he bears witness for the whole church. And now, if thou persuade or constrain the brethren to return to unanimity, thy uprightness will be greater than thy delusion, and the latter will not be laid to thy charge, but the other will be applauded; but if thou art unable to prevail with thy friends, save thy own soul. With the hope that thou art desirous of peace in the Lord, I bid thee farewell." Such was the epistle of Dionysius to Novatus.

CHAPTER XLVI.

OTHER EPISTLES OF DIONYSIUS.

He wrote, also, an epistle to the brethren in Egypt, On Repentance, in which he gives his opinion respecting those who had fallen, and in which he also gives the degrees of faults. There is also a separate work of his extant, On Repentance, addressed to Conon bishop of Hermopolis; and also another epistle of reproof to his flock at Alexandria. Among these, is also the work addressed to Origen, On Martyrdom; also, an epistle to the brethren of Laodicea, where Thelymidres was bishop. He wrote in like manner to the Armenians, On Repentance, where Meruzanes was bishop. Besides all these, he wrote to Cornelius at Rome in answer to an epistle from him, against Novatus; in which answer he shows that he had been invited by Helenus, bishop of Tarsus, in Cilicia, and the rest that were collected with him, viz. Firmilianus, bishop in Cappadocia, and Theoctistus of Palestine, that he should meet them at the council of Antioch, where certain persons were trying to establish the schism of Novatus. Besides this, he wrote that he had been informed Fabius was dead, but that Demetrianus was appointed his successor in the

episcopate of the church at Antioch. He also writes respecting the bishop of Jerusalem, in these words: "As to the blessed Alexander, he was cast into prison, and departed happily." Next to this, there is also another epistle of Dionysius to the Romans, 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 opinions 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.

PREFACE TO THE SEVENTH BOOK.

THAT great bishop of Alexandria, DIONYSIUS, shall aid us also in the omposition 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 BAPTISED AGAIN.

CYFRIAN, who was bishop (woun) 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 EPISTLE 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 Cæsarea, 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 them 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 suceeded 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, re-baptized 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