(1) I read both the critical researches and the traditional treatises[90] of the heretics, defiling my soul a little with their abominable opinions and yet gaining this advantage from them, that I could refute them for myself and abhor them much more thoroughly. And indeed when a certain brother among the presbyters tried to restrain me and frighten me from contaminating myself with the mire of their iniquity (he said I should ruin my soul, and, as I perceived, there was truth in what he said), a heaven-sent vision[91] came and strengthened me, and words came to me which expressly ordered me thus: “Read all that may come to thy hands: for thou art competent to sift and test everything, and that was the original reason[92] of thy accepting the Faith.” I acknowledged the vision as in agreement with the apostolic voice which says to the more able: “Approve yourselves bankers of repute.”[93] (2) This cause and rule I received from our blessed Father[94] Heraclas. For those that came over from the heretics, although they had apostatized from the Church—or rather had not even done that but were informed against as resorting to some heretical teacher, though still reputed members of our congregations—these he repelled from the Church, and did not restore them at their request until they had publicly and fully stated all that they had heard among those who set themselves against us; and then he admitted them without requiring them to be re-baptized: for they had received that holy gift already. (3) I have learnt this also, that the brethren in Africa[95] did not introduce this practice (of re-baptism) now for the first time, but it was also adopted some time ago among our predecessors as Bishops, in the most populous churches and well-attended synods of the brethren, viz. in Iconium and Synnada,[96] and I cannot bring myself to reverse their decisions and involve them in strife and controversy. For “thou shalt not remove,” it says, “thy neighbour’s boundaries, which thy fathers set.”[97] To Dionysius of Rome (Eus., _H. E._ vii. 7, 6 and 8) (_The fourth letter on Baptism_) For with Novatian we are reasonably indignant, seeing that he has cut the Church in two and dragged certain of the brethren into impieties and blasphemies and introduced the most unholy teaching about God and accuses the most gracious Jesus Christ our Lord of being without pity,[98] and besides all this sets at nought the holy laws and overthrows the confession of faith before baptism,[99] and altogether banishes the Holy Spirit from them, even though there were some hope of His remaining or even of His returning to them.[100] To Xystus (Sixtus) II, Bishop of Rome (Eus., _H. E._ vii. 9) (_The fifth about Baptism_)