have also written to our beloved and fellow-presbyters 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.

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 restrain me, and was much in dread lest I should be carried away by this sink of iniquity, saying, that my mind would be corrupted, in which he spoke the truth, as I thought, I was confirmed in my purpose by a vision sent me from

heaven, when a voice came to me and commanded me in words as follows: 'Read all that thou takest in hand, for thou art qualified to correct and prove all, and this very thing has been the cause of thy faith in Christ from the beginning.' I received the vision, as coinciding with the apostolic declaration, which says to the more competent, 'Be ye skilful money-changers.''

Then, after some remarks on all the heresies, he adds: "This rule and form I have received from our father* (TаTα) the blessed Heraclas, that those who come from the heretics (although they had apostatized from the church, or rather had not apostatized, but, seeming to have communion with the brethren, had been reported as frequenting some one of those who taught strange doctrines), after they had been expelled from the church, were not admitted again by him, though they entreated much, until they had publicly declared all that they had heard from their adversaries; and then indeed he admitted them to commune, without deeming another baptism necessary for them. For they had already before received the Holy Spirit † from him." But after agitating the question again considerably, he adds: "I have also understood, not only that this practice was introduced by those of Africa, but that long since, during the times of those bishops before us, in the most populous churches, the same thing was decreed by the councils of the brethren at Iconium and Synada. To overturn their determinations, and to drive them into contention and strife, I cannot endure, for thou shalt not remove, as it is said, the landmarks of thy neighbour, which thy fathers have placed." His fourth epistle, On Baptism, was written to Dionysius at Rome, who was then a presbyter, but ere long was ordained bishop of that church.

* The word aжαç, here used, and applied by Dionysius to his predecessor at Alexandria, was, as we see in this instance, applied to the more aged and venerable prelates. We thus see the origin of the word pope, Latin papa. This word is no doubt to be traced to the language of nature, as forming the first syllables that the infant lisps. It is explained by a scholiast on Juvenal, Senex veneratione dignus, pater. See Juv. Sat. vi. 632. This phrase was applied where the bishop admitted the heretics by the imposition of hands.

From this it is evident, that this same Dionysius of Rome was a learned and excellent man, as it is proved by the Dionysius of Alexandria. He wrote to him, among other matters, respecting the affairs of Novatus, as follows.

CHAPTER VIII.

THE HETERODOXY OF NOVATUS.

"WE justly cherish an aversion to the Novatian," says he, "by whom the church is split asunder; and some of the brethren have been drawn into impiety and blasphemy; and most nefarious doctrine has been introduced respecting God; and our most gracious Lord and Saviour Christ has been calumniated as devoid of compassion; which also, beside all this, sets aside the holy baptism, and overturns the faith and confession that precede it, and totally drives away the Holy Spirit from themselves, should there happen to be any hope yet, that he would remain or return to them."

CHAPTER IX.

THE UNGODLY BAPTISM OF HERETICS.

THERE was also a fifth epistle written by him to Xystus, bishop of Rome, in which, stating many things against the heretics, he relates that some occurrence like the fol

lowing took place in his times. "Really, brother," says he, "I need your counsel, and I beg your opinion, on an affair that has presented itself to me, and in which, indeed, I am afraid I may be deceived. One of the brethren that collected with us, who was considered a believer long since, even before my ordination, and who I think assembled with us before the appointment (consecration) of the blessed Heraclas; this man happening to be present with those that were immediately baptized, and listening to the questions and answers, came to me weeping and bewailing himself, casting himself also at my feet; he began to acknowledge and abjure his baptism by the heretics, because their baptism was nothing like this, nor indeed, had any thing in common with it, for it was filled with impiety and blasphemies. He said also, that his

soul now was wholly pierced, and he had not confidence. enough to raise his eyes to God, coming from those execrable words and deeds. Hence he prayed that he might have the benefit of this most perfect cleansing, reception and grace, which indeed I did not dare to do, saying, that his long communion was sufficient for this. For one who had been in the habit of hearing thanksgiving, and repeating the Amen, and standing at the table, and extending his hand to receive the sacred elements, and after receiving and becoming a partaker of the body and blood of our Lord and Saviour Christ for a long time, I would not dare to renew again any further. I exhorted him, therefore, to take courage, and with a firm faith and good conscience. to approach and take part with the saints in the solemnity of the holy supper. But he did not cease lamenting. He shuddered to approach the table, and scarcely could endure it, even when exhorted to be present at prayers.'

There is beside the above epistles, also, one and another of the same on baptism, from him and his church, addressed to Xystus and the church of Rome. In this he extends his discourse to a great length of argument on the question there discussed. There is also a certain other epistle of his besides these, addressed to Dionysius of Rome, concerning Lucianus. But thus much respecting these.

CHAPTER X.

VALERIAN, AND THE PERSECUTION RAISED BY HIM.

GALLUS had not held the government quite two years when he was removed, and Valerian, with his son Gallienus, succeeded in his place. What Dionysius has said respecting him also, may be learned from his epistle to Hermamon, in which he gives the following account: "In like manner it was revealed to John, and there was," saith he, "a mouth given him, speaking great things, and blasphemy; and power was given to him (to continue), forty-two months." It is wonderful that both these things were fulfilled in Valerian, and especially if we consider the behaviour of the man before this, how kind and friendly he was towards the pious. For never had any of the

emperors before him been so favourably and benevolently disposed toward them; not even those who were openly said to be Christians, had treated them with such excessive civility and friendship as he did at the commencement of his reign. All his house was likewise filled with pious persons, and was, indeed, a congregation (EKKλnσia) of the Lord. But the master and chief ruler of the Egyptian magi (Macrianus), persuaded him to abandon this course, exhorting him to persecute and slay these pure and holy men, as enemies and obstacles to their wicked and detestable incantations. For they were and still are, men who, by their very presence--their aspect-their breath -their voice, are able to dissipate the artifices of wicked demons. He suggested to him to study the rites of initiation, and abominable arts of sorcery, to perform execrable sacrifices, to slay unhappy infants, and to sacrifice the children of wretched fathers, and to search the bowels of new-born babes, and to mutilate and dismember the creatures of God, as if by doing this they should obtain great felicity.' To this account he also subjoins the following: "Macrianus, therefore, presented (to the demons) thank-offerings for his desired accession to the government, who before was generally called the emperor's steward and receiver-general, yet did nothing that could be pronounced for the public good, or even reasonable;* but subjected himself to the prophetic malediction which says, "Woe to those that prophesy according to their own hearts, and do not see to the public good;' for neither did he perceive that Providence that regulates the whole; and neither did he regard the judgment of Him that is before all, and through all, and over all. Hence, he became an enemy to the universal church. He also estranged and excluded himself from the mercy of God, and fled as far as possible from His salvation. In this, indeed, he really expressed the peculiarity of his name." Again, he says:

* Dionysius here puns upon the honourable title and office that Macrianus had borne, as the emperor's faithful minister, επɩ kafoλovλoywv, but to which his conduct did not correspond. The pun is lost in a translation. † Macrianus, derived from the Greek μaкpoç, long, or pakpav, at a distance; another witty allusion.