8. It is very probable from that Oration, that he was acquainted with St. John's gospel particularly the beginning of it. с b 9. In the Canonical Epistle he says, it is not easy to represent in one letter all that the 'divine scriptures have said, not only against so horrible a sin as robbery, but even against 'covetousness, or the love of filthy lucre. However, he largely quotes one place of scripture, thus; but "fornication," says he, "and covetousness, let it not be named among you: for which things sake the wrath of God cometh upon the children of disobedience. Be not ye 'therefore partakers with them: for ye were sometime darkness, but now are ye light in the 'Lord. Walk as children of the light, (for the fruit of the light is in all goodness, and 'righteousness, and truth;) proving what is acceptable to the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove them. For it is a shame even to speak of those things, which are done of them in secret. But all things that are reproved are made manifest by the light." These things says the apostle,' Eph. v. S......13. d 10. Origen, in his Epistle to Gregory, refers to several texts of scripture, and among others to Heb. iii. 14. 11. In the third of the fragments before mentioned it is said; Pride cannot but be evil, it being founded in much false conceit. For it is most manifest, that every perfect good 'cometh from God: nor is it otherwise to be obtained by man.' Here seems to be a reference to James i. 17. and if this fragment is genuine, it may be reckoned a proof that Gregory was acquainted with the epistle of St. James, and had a respect for it. I have now quoted three of the fragments which I spoke of formerly. I have no occasion at present to make any use of the fourth. 12. In Gregory's Panegyrical Oration is supposed to be a reference either to Rev. iii. 7. or to Is. xxii. 22. 13. He speaks of Origen's advices to attend to God and his prophets. He there likewise makes mention of the assistances Origen gave him for understanding the difficult places of the sacred scriptures. His veneration for which scriptures has appeared in several passages above cited. 14. If the last, or eleventh canon of the epistle had been genuine, I should here have observed somewhat in it: but since it is an addition of later times, it ought not to be taken notice of in this place. It is needless to add any thing more, considering the relation Gregory had to Origen and his respect for him. They must both have had the same canon of scripture, or very much alike, as was observed before; and undoubtedly they agreed in a peculiar regard for those writings, which they received as sacred and divine. a Ib. 53. D. 54. A. p. * Δείνη δε πλεονεξία, και εκ εσι δι' επισολής μιας παραθέσθαι τα θεία γραμματα, εν οις. е Lenfant, upon the place. h I. Hie CHAP. XLIII. DIONYSIUS, BISHOP OF ALEXANDRIA. history in general. II. Some revelations vouchsafed to him. III. More select passages. IV. His concern in the controversies of that time, as Novatianism. V. The millennium. VI. The baptism of heretics. VII. Sabellianism. VIII. The affair of Paul of Samosata. IX. Dionysius's works. X. His character. XI. His testimony to the books of the New Testament, as the four gospels. XII. The Acts, Paul's epistles, and to the Hebrews. XIII. The Catholic epistles. XIV. The Revelation, and other books of the New Testament. XV. What Dionysius writes of the Revelation largely examined. XVI. A brief review of that whole argument, with remarks. XVII. The sum of his testimony. I. UPON the promotion of Heraclas to the bishopric of Alexandria, in the year of Christ 231 or 252, Dionysius succeeded him in the chair of the catechetical school of that city: and Heraclas having died in the year 246 or 247, Dionysius was chosen bishop in his room, in the year 247, or 248, and died in the twelfth of the emperor Gallienus, in the year of Christ 264, or at the utmost in 265. He is reckoned the thirteenth bishop of Alexandria. He was succeeded by Maximus. b We may observe some passages of ancient authors concerning the time of his death. Eusebius, speaking of the first council of Antioch in the affair of Paul, bishop of that city, computed to have been held in 264, says, At this time died Dionysius, in the twelfth year ' of the reign of Gallienus, having been bishop of Alexandria seventeen years. His successor 'was Maximus.' Theodoret says, that Dionysius, bishop of Alexandria, a man of uncommon learning, in a letter excused his coming thither, because of the infirmities of age.' The bishops of the second council of Antioch, assembled in 269, speak of Firmilian and Dionysius as dead, calling them men of blessed memory. Moreover, Eusebius assures us, that their synodical epistle was sent to Dionysius bishop of Rome, and Maximus bishop of Alexandria, and to all the provinces of the empire. This latter council therefore was not in the time of Dionysius himself, but of his successor. It is generally taken for granted that he was an Alexandrian: and from some things said by himself it has been concluded that he was of an honourable and wealthy family, and that" for some time he was involved in the darkness and errors of Gentilism. He had Origen for his master, and was one of the most noted of his scholars. His episcopate was full of troubles; there having happened in the time of it the two persecutions of Decius and Valerian, beside a pestilence that ravaged the whole Roman empire, and other calamities in common, and some civil commotions with which Alexandria in particular was affected. It was likewise a busy and active period, on account of the controversies about Novatianism, the millennium, the baptism of heretics, and the doctrine of the Trinity, in all which Dionysius had some concern, and signalized himself by his learning, zeal, moderation, and prudence. This is a summary account of the life of this bishop of Alexandria: but his eminent merit, and the time in which he flourished, require of us a more particular history. Dionysius, Alexandrinæ urbis episcopus, sub Heraclà scholam xarxa presbyter tenuit,et Origenis valde insignis auditor fuit...Moritur duodecimo Gallieni anno. Hieron de V. I cap. 69. Conf. Euseb. H. E. 1. vi. c. 29 et 35. vii. cap. 28. b... tandemque anno 247, mortuo Heraclæ in sede Alexandrinâ successit. Cav. Hist. Lit. P. i. p. 95. Heraclæ, qui superiore anno mortem invenerat, successit Dionysius, qui annis xvii. Alexandrinæ præfuit ecclesiæ, initio a currente deducto. Basn. An. 247. n. v. c See Tillemont Mem. Ecc. T. iv. P. ii. p. 539, 540. St. Denys d' Alexand. Art. ii. and Fabr. Bib. Gr. T. v. p. 263. d Vid. Pagi Crit. 265. n. iv. et Fabric. ib. e Alexandrinam ecclesiam tertius decimus episcopus tenuit Dionysius ann. xvii. Euseb. Chron. p. 174. VOL. I. 28. ! Vid. Basn. Ann. 264. n. iii. &c. 8Eus. 1. vii. cap. Η... ανεβάλλετο μεν την εκδημίαν, δια την το γήρως aolevalav. Hær. Fab. 1. 2. c. 8. Conf. Eus H. E. 1. 7. cap. 27. p. 277. D. i Vid. Pagi Crit. 269. xii. 271, ii. iii. Basn. Ann. 269. n. iv. ... k Tes μanzpiras. ap. Euseb. ib. c. 30. p. 279. D. 1 Ibid. B. πολλα γε ειπειν έχει καθ ̓ ἑαυτο γενόμενα, όσας αρίθμησαι δύναται περι ήμων αποφάσεις, δημευ σεις, πρόγραφας, υπαρχόντων άρπαγας, αξιωμάτων αποθέσεις, δοξης κοσμικής ολιγωρίας, επαίνων ἡγεμονικών και βελευτικών xaтa pornσeis. x. λ. Dionys. ap. Eus. L. vii. cap. xi. p. 260. και σοι γεγονε τετο εξαρχής, και της πίστεως αιτιον ap. Eus. L. vii. cap. 7. p. 253. C. • See before note. 4 I A. B. n The Decian persecution began in the year 249, or the beginning of 230: but there was a persecution raised against the Christians of Alexandria in the year 248, whilst other churches enjoyed great peace under the emperor Philip. This persecution lasted a whole year, and was concluded by nothing but a sedition and disturbance among the Gentiles themselves. In a fragment of a letter of Dionysius to Fabius, bishop of Antioch, is an account of several who suffered martyrdom in that popular persecution, and of the breaking open and plundering the houses of Christians in that city, Nor had we,' says Dionysius, a safe passage any where, through high streets or narrow lanes, neither by night nor by day; but continually, and every where, the people were universally crying out, "If any one refuse to pronounce such or such impious words, let him be immediately taken up and thrown into the fire." So things went for a long time, till a' sedition among themselves, and a civil war, returned this cruelty upon them. We had then a little breathing time: but presently news came of the end of that reign which had been favourable to us, and all were seized with fears of an 'impending storm. Then came the edict; that is, Decius's edict of persecution, published at Alexandria in the beginning of the year 250. Soon after the arrival of that edict, as Dionysius writes to Germanus, Sabinus, prefect of Egypt, gave orders for apprehending him. The officer, supposing he must needs have fled and absconded in such a time of manifest danger, made a diligent search every where, excepting only the bishop's own house, where Dionysius continued four days after the prefect's order for taking him up; but on the fifth day, having received a special direction from God, who likewise opened a way for his escape, he removed, accompanied by his servants and many of the brethren. He was nevertheless very soon after, that very night as it seems, apprehended by a band of soldiers, and carried to Taposyris, a small village in that part of Egypt which was called Marcotis. Then he was taken out of their custody by some country people in a very odd and unexpected manner, and against his own consent. Being thus rescued out of the hands of that strong guard by which he had been first taken, he retired and lived privately in a desert part of Libya, distant three days journey from Parætonium. The Decian persecution being over, Dionysius returned to his charge at Alexandria some time in the year 251. Gallus succeeded Decius before the end of the year 251; and Dionysius speaks of a perse cution in his reign: for he says expressly that Gallus banished those holy men that offered up prayers to God for his peace and safety.' Whether any suffered at this time in Egypt is not certain; nor is there much notice taken of this matter in ancient ecclesiastical writers. Pagi therefore concludes, that this was only a local persecution, and that it was felt in few places except Rome, where Cornelius, and afterwards Lucius, were banished by this emperor. In the year 253, Valerian and his son Gallienus succeeded Gallus and Volusian. The persecu tion began in the year 257, and ended in other parts of the empire in 259, when Valerian was taken captive by the Persians; but at Alexandria it continued till the year 261, when Gallienus overcame Macrian, in whose power Egypt had been till that time. Then Gallienus sent the same favourable edicts to Alexandria which had been sent before to several other parts of the empire. Our Dionysius speaks of this persecution having lasted' forty-two months, or three years and a half; which ought to be understood of Egypt only, not of the rest of the empire. The difficulties relating to this point have been finely cleared up by Pagi, to whom I refer, and to Basnage, who does not much differ from him. с P n Soon after the arrival of the edict at Alexandria, before the end of the year 257, as seems most probable, Dionysius was summoned before Emilian, then prefect of Egypt. He went to him, as Dionysius himself writes, attended by his fellow-presbyter Maximus, and by Faustus, Eusebius, and Cheremon, deacons, and a Christian brother from Rome, then at Alexandria. Emilian requiring him to renounce the Christian religion, Dionysius answered without delay, that we ought to obey God rather than men," (Acts v. 29.) and assured the prefect that he was a worshipper of the one God, and could worship no other, nor could 'he ever cease being a Christian. Whereupon he ordered them to a place called Cephro, in και παρήν το προςαγμα. ib. p. 238. A. Vid. Eus. l. vi. cap. 40. εγω τε και οι παίδες και πολλοι των αδελφών αμα συνεξήλθομεν. ib. p. 235. C. i Eus. 1. vii. cap. i. Pagi. 252. n. x. xii. xvi. . . xxi. vii. cap. x. in. Pagi 261. n. viii. et seq. 257. n iii. 247. n. vi. * Vid. Pagi. 250. num. iv. Basnag. Ann. 250. num. ii. iii. Vid. Pagi. Crit. 248. n. viii. e εκ από το Βασι λικό προσάγματος ὁ διωγμός παρ' ήμιν ήρξατο, αλλά γαρ ¿Ã¦ν EVIαUTOY πρoυxaße. Dionys. in Ep. ad Fab. ap. Eus. I. vi. d Ibid. p. 236, 237. e Ib. 237. D. P. f και σμικρον μεν προσανεπνευσαμεν.. ευθεως δε ή της Βασι λειας εκείνης της ευμενέςερας μεταβολη διηγγελται nai dy c. 41. in. b m 1 Ap. Euseb. 1. Basn • Vid. Pagi Crit. in Bar. 257. n. iv. Basn. Ap. Euseb. I. vii. cap. xi. p. 251. Libya, forbidding them to hold any assemblies. Nor could Dionysius obtain a delay of one 'day, though he was sick.' In his banishment he retained a tender affection and concern for his people, and watched over them, carefully convening them, as he says, "absent indeed in body, but present in spirit," 1 Cor. v. 3. At Cephro he had a large number of the faithful, partly such as came to him thither from Alexandria, partly such as came from other places of Egypt. 'And here,' b says he, "God opened a door to us for preaching the word;" 1 Cor. xvi. 9. 2 Cor. ii. 12. At first the people of the place were rude, and ready to pelt us with stones, but afterwards not a few of the Gentiles, "forsaking idols turned unto God;" 1 Thess. i. 9. Then first the 'seed of the word was sown among them by us; for hitherto it had not been preached unto them; and, as if for that purpose God had brought us to them, when we had "fulfilled 'that ministry," he removed us; Acts xii. 25. For Emilian, as if desirous to send us into 'some more uncomfortable place than Libya itself, gave orders for dispersing some others in several villages of Mareotis; and us he commanded to reside in the district of Colluthio, near the great road, that we might be the nearer at hand to be brought to Alexandria, if he 'should think fit.' d How long this banishment lasted, is not absolutely certain. Tillemont says, it is evident that Dionysius continued in this exile about two years at least, because in that time he wrote two festal epistles, concerning the observation of Easter, as Eusebius relates. One of those epistles was directed to Flavius, the other to Domitius and Didymus. I would just observe, that in the same place Eusebius adds; beside these, Dionysius wrote another letter to his fellow-presbyters of Alexandria, and other letters to divers other persons, the persecution still raging.' Pagi has taken notice of several of the letters written at that time. Basnage computes Dionysius's exile to have lasted four years, supposing him to have been banished in 257; as does Pagi: But I do not see any proof of so long a continuance of that exile; though it might be full three years, or somewhat more. D g с t n In the year 261, if not before, Dionysius returned to his people at Alexandria, and officiated again among them, to their great satisfaction and profit. But, as Eusebius observes, the peace was of short duration at Alexandria; for that city was again afflicted with sedition and war, and then with pestilence. The disturbance here intended, Valesius" and " Pagi and Basnage suppose to be the rebellion of Emilian, which broke out in the latter part of the year 261. The Festal, or Paschal epistle of Dionysius to Hierax an Egyptian bishop, of which Eusebius has preserved some fragments, describing the unhappy circumstances of Alexandria in the time of that sedition, is supposed by Pagi and Basnage to have been written in the year 262. There follow in Eusebius fragments of a letter to Dionysius, giving an account of the pestilence in that city, which letter appears plainly to have been written in the year of Christ 263. Tillemont" thinks that this may be the same that Jerom calls the Letter concerning the mortality. After this Eusebius mentions one more Festal epistle of Dionysius, and consequently written in the year 264. Eusebius particularly observes, that the city of Alexandria then enjoyed peace. And thus we have brought down our general history of this great man to the end of his life, or near it; for it is not improbable that he died in this very year 264. II. Dionysius was favoured with some revelations from heaven: Webb formerly saw an account of a special direction he received" from God to leave Alexandria, at the beginning of the persecution under Decius. He had another like direction, to encourage him to try all things, and to read all sorts of books. For Eusebius informs us, that Dionysius, in his third letter concerning baptism, sent to Philemon, presbyter at Rome, writes after this manner: ■ Ib. p. 259. A. b Ib. p. 259. A. B. C. • Mem. n. iv. p. ii. p. 588. S. Denys d'Alex. Art. xiii. d L. vii. cap. 20. e Crit. 257. n. iv. Pace apud Ægyptum constitutâ, post extinctum Macrianum, ejusque liberos Macrianum et Quietum, Dionysius, quadriennii exilium passus, edicto Gallieni Alexandriam, anno 261, revocatur. Basn. A. 247. n. vi. 8 Vid. Pagi 257. n. iv. ↳ Vid, Basn. ib. et Pagi 262. n. ii. Η επιλαβεσης δε όσον επω της ειρήνης, επανεισι μεν εις την AXE avopelav. Euseb. 1. 7. cap. 21. in, * Vid. m Vales. Ann. in Basn. Euseb. ib. Ibid. cap. 22. 247. vi. aa X P L. vii. cap. 21 ¶ Pagi 262. n. ii. An. 247. n. vii. sub fin. 'ib. c. 22. Vid. Basnag. An. 247. n. vii. sub fin. Tillem. St. Denys d'A. Art. xiv. p. 593. u as before. * et alia de Mortalitate. De V. I. сар. 69. y ibid. p. 269. D. ειρηνεύσαντων των κατά την πολιν. ibid. a See Tillemont, p. 594. Basn. 247. n. vi. and before, page 609, note d. bo See p. 610. « Και μόλις μετά την τετάρτην ήμεραν κελεύσαντος μοι μεταφηναι το Θεό, και παράδοξως ὁδοποιησαντος. . . Καὶ ὅτι της το Θε8 προνοίας έργον εκείνο γέγονε, τα έξης εδηλωσεν Eus. 1. 6. c. 40. p. 235. C. a As for me,' says he, I have read the works and the traditions of the heretics; defiling my 'mind undoubtedly, for a while, with their execrable opinions. But then I have had this advantage in the end, that I have been more fully convinced of their falsehood, and my 'detestation of them has been increased. One of the brethren, a presbyter, would have dissuaded me from this course, fearing the consequence, and telling me that my mind would be 'defiled and indeed I am sensible he spoke truly: nevertheless, I thought I ought to proceed as I had begun and I was confirmed therein by a vision from heaven; for a voice came to 'me, expressly commanding me to this purpose; "Read whatever comes to your hands, for you are able to examine and try all things; and this was the first occasion of your embracing the faith" I therefore gladly received the vision, as agreeing with the aposto'lical precept, directed especially to such as are strong: "Be ye skilful money-changers," or, in other words, " prove all things," and what follows. 1 Thes. v. 21. Nothing certainly more worthy to be the matter of a revelation than this command; nor could any thing be more honourable to Dionysius than this vision. Here is an admirable argument for freedom of inquiry; it had been the first occasion of Dionysius's becoming a Christian; it must therefore be advantageous afterwards. By this means Christianity was spread at the beginning; and by this means it cannot be obstructed: the reason is, because it is true; and examination and inquiry are prejudicial and detrimental to error, beneficial and friendly to truth. Such Christians therefore, as discourage inquiry in matters of a religious nature, disparage their religion or their judgment. They give men ground of suspicion, that the Christian religion will not bear examination; or that they do not know it to be so excellent or so well founded, as it is. For if they are persuaded that their religion is true and excellent, and supported by sufficient evidence, why are they afraid it should be tried and examined? If it have those properties, it must be the more respected the more it is examined and considered. I would therefore humbly recommend to these persons, for their improvement, the observation of the apostle's precepts, referred to likewise by Dionysius, and which are directed to such as were already Christians: "Prove all things: hold fast that which is good: abstain from all appearance of evil:" 1 Thess. v. 21, 22; that is, examine all things that are proposed to you; embrace that which is good, and reject every thing that is evil. III. Alexandria seems to have had a large share in the affliction of the plague that raged about this time in the Roman empire. In the fragments of the Festal epistle of Dionysius, before-mentioned, there is a description of the very laudable temper and behaviour of the Christians in that time of distress; which I could gladly have inserted here, but shall content myself with this reference to it. I hope therefore it will be allowed me to transcribe a part of another letter, containing some account of the persecutions, and likewise taking some notice of the plague at that time. The letter just mentioned was written, as was formerly shewn, in the year 263. But that which I now intend to make some extracts out of, is the letter to Domitius and Didymus, written in the time of the persecution under Valerian, in the year 259 or 260, certainly before Dionysius's return home, and before the peace granted to the church of Alexandria by Gallienus. Since therefore here likewise is notice taken of that pestilence, it must have raged a great while at Alexandria, or have broken out there more than once. I would premise one thing more for preventing scruples; that though this letter was written about the year 200, before the end of the persecution ordered by Valerian, yet Dionysius may possibly in the former part of it refer to the sufferings and fortitude of Christians under Decius. It is to this purpose: 'Moreover,' says Eusebius, the same Dionysius, in his Letter to Domitius and Didymus, writes again of the persecution after this i |