Part 9

_Fabianus_, called by the _Greeks_, _Fabius_, by _Eutychius_[335], and in the Chronicle of _Alexandria_, _Flavianus_[336], was, according to _Eusebius_, miraculously chosen for Successor to _Anterus_; for he tells us, [Sidenote: _His miraculous Election._] That the People and Clergy being assembled in order to proceed to a new Election, a Dove, unexpectedly appearing, settled, to the great Surprize of all present, on the Head of _Fabianus_, who was not so much as thought of, being but a Layman, as appears from the Account, and not an Inhabitant of _Rome_, but just then come out of the Country. At this Prodigy the whole Assembly cried out with one Voice, Fabianus _is our Bishop_; and, crouding round him, placed him without further Delay on the Episcopal Throne.--Thus _Eusebius_[337]: and to his Account is owing the modern Notion, that the Pope is always chosen by the Holy Ghost. [Sidenote: _Not all popes thus chosen._] _What happened in the Election of St._ Fabianus (says Cardinal _Cusani_) _happens in the Election of every Pope. 'Tis true we do not see the Holy Ghost with our corporeal Eyes; but we may and must see him, if we are not quite blind, with those of the Mind. In vain therefore, O eminent Electors, are all your Intrigues; the Person, on whose Head the heavenly Dove is pleased to perch, will, in spite of them, be chosen[338]._ In the Sequel of this History, we shall see such Monsters of Iniquity elected, and by such scandalous Practices, that to imagine the Holy Ghost any-ways concerned in the Election would be absolute Blasphemy.

[Sidenote: Fabianus _worthy of the Dignity to which he was raised_.]

As for _Fabianus_, he seems to have been well worthy of the Post to which he was raised; for the famous Bishop of _Carthage_, St. _Cyprian_, in Answer to the Letter, wherein the Clergy of _Rome_ gave him an Account of the glorious Death of their Bishop, calls him _an excellent Man_; and adds, that _the Glory of his Death had answered the Purity, Holiness, and Integrity of his Life_[339]. [Sidenote: _Some of his Regulations._] From the Pontifical of _Bucherius_ we learn, that he appointed Seven Deacons over the Fourteen Regions, or Wards, into which _Rome_ was then divided[340], to take care of the Poor, says _Baronius_[341]. We read in other more modern Pontificals, that he named Seven Subdeacons to overlook the Seven Notaries, who are supposed to have been first appointed by Pope _Clement_, and whose Province it was to commit to Writing the Actions and Speeches of the Martyrs. It is manifest from St. _Cyprian_[342], as Dr. _Pearson_ well observes, that in the Time of _Cornelius_, the Successor of _Fabianus_, the Church of _Rome_ had Seven Subdeacons, to whom St. _Cyprian_ recommended the strictest Exactness in marking the Day of each Martyr’s Death[343]. As for taking down their Speeches, which some seem to object to, the Art of writing in Short-hand was well known in those Times. _Eusebius_ tells us, that by _Tiro_, _Cicero_’s Freed-man, were first invented certain Marks, which stood not only for whole Words, but intire Sentences[344]. But this Invention is, by _Dio_, ascribed to _Mæcenas_, who ordered his Freed-man _Aquila_ to make them known to all who cared to learn them[345]. Of their wonderful Quickness in writing, with the Help of these Marks, _Martial_ takes notice, in one of his Distichs, saying, How fast soever the Tongue may run, the Hand runs faster[346].

[Sidenote: _Said to have converted the Emperor_ Philip.]

_Baronius_[347] and _Bollandus_[348] ascribe to _Fabianus_ the Conversion of the Emperor _Philip_, and his Son; adding, from the Acts of _Pontius_ the Martyr, that he pulled down the great Temple of the _Romans_, that he dashed to Pieces their Idols, and converted the whole City. What a Pity that such wonderful Feats should have been passed over in Silence by _Eusebius_, and all the Antients! As for the Conversion of _Philip_, and his Son, it is questioned by many, and very justly, the Silence of _Eusebius_ alone being an unanswerable Evidence against it; but all agree, that if he was instructed and converted by _Fabianus_, he did no great Honour either to his Instructor, or his Religion. In the Latter-end of the Year 249, the Emperor _Philip_ being killed by the rebellious Soldiery at _Verona_, _Decius_, who was raised to the Empire in his room, began his Reign with the most dreadful Persecution that had ever yet afflicted the Church. [Sidenote: Fabianus _martyred in the Persecution of_ Decius.] _Fabianus_ was one of the first that fell a Victim to the implacable Hatred this Emperor bore to the Christian Name. He was put to Death on the 20th of _January_ 250. while _Decius_ was Consul the second time, together with _Gratus_, after having governed the Church Fourteen Years, one Month, and Ten Days[349].

[Sidenote: _The See vacant._ Year of Christ 250. ]

The Death of _Fabianus_ was followed by a Vacancy, which lasted at least Sixteen Months, the Christians being either imprisoned, or so dispersed, that they could not assemble to chuse a new Bishop. During this Interval, the Clergy, that is, the Presbyters and Deacons, took upon themselves the Care and Administration of all Ecclesiastical Matters; and, being informed by _Clementius_, Subdeacon of the Church of _Carthage_, who came to _Rome_ about _Easter_ in 250. that St. _Cyprian_ had been obliged, by the Fury of the Persecution, to withdraw for a while from his See, they writ to that Clergy, exhorting them to follow their Example[350]. Several excellent Letters passed on this Occasion between the Clergy of _Rome_, and St. _Cyprian_ and his Clergy, especially concerning the Method they were to hold with the _Lapsed_; that is, with those who had either obtained of the Pagan Magistrates Protections, or _Libels of Safety_, whence they were called _Libellatici_, or had actually sacrificed to Idols, and were thence named _Sacrificati_. In one of these Letters, the _Roman_ Clergy, after having maturely examined so material a Point, and advised not only with the neighbouring Bishops, but with others, who, from the distant Provinces, had fled for Concealment to _Rome_, declare it was their Opinion, [Sidenote: _The Opinion of the_ Roman _Clergy concerning the Lapsed_.] That such of the Lapsed as were at the Point of Death, should, upon an unfeigned Repentance, be admitted to the Communion of the Church, but that the Cause of others should be put off till the Election of a new Bishop, when, together with him, with other Bishops, with the Priests, Deacons, Confessors, and Laymen, who had stood firm, they should take their Case into Consideration; adding, that a Crime committed by many ought not to be judged by one; and that a Decree could not be binding without the Consent and Approbation of many[351]. [Sidenote: _They disown the Pope’s Infallibility._] Could they in more plain and express Terms disown the Infallibility of the Pope their Bishop? Could they upon mature Deliberation write thus, and at the same time believe his Judgment an infallible Rule? Such a Proposition would, in these Days, be deemed heretical; and no Wonder; the Pope’s Infallibility must be maintained at all Events; and to maintain it is impossible, without condemning, as heretical, the Doctrine taught by the Church in the first and purest Ages.

Footnote 335:

Eutych. p. 384.

Footnote 336:

Chron. Al. p. 630

Footnote 337:

Euseb. l. 6. c. 29.

Footnote 338:

Card. Cus. de meth. consistorii, c. 7. p. 85.

Footnote 339:

Cypr. ep. 4. & 31.

Footnote 340:

Buch. cycl. 271.

Footnote 341:

Bar. ad ann. 112. n. 9.

Footnote 342:

Cyp. ep. 37.

Footnote 343:

Pears. posth. p. 19.

Footnote 344:

Euseb. in chron.

Footnote 345:

Dio Olymp. 193. ann. 4.

Footnote 346:

Mart. l. 14.

Footnote 347:

Bar. ann. 246. n. 9.

Footnote 348:

Boll. 20. Jan. p. 253.

Footnote 349:

Buch. cycl. p. 267.

Footnote 350:

Cypr. ep. 3.

Footnote 351:

Idem ep. 31.

DECIUS, CORNELIUS, GALLUS. _Twentieth_ BISHOP _of_ Rome.

[Sidenote: Year of Christ 251. ]

After the See had been vacant for the Space of Sixteen Months, _Cornelius_, a Presbyter of the Church of _Rome_, was at last elected[352], on the 4th of _June_ 251. according to the most probable Opinion[353]. [Sidenote: _The Character of_ Cornelius _by St._ Cyprian.] He was, according to St. _Cyprian_[354], a Man of an unblemished Character, and, on account of his peaceable Temper, his great Modesty, his Integrity, and many other eminent Virtues, well worthy of the Dignity to which he was raised. He did not attain at once, says the same Writer, to the Height of the Priesthood, but after he had passed through all the inferior Degrees, agreeably to the Discipline of the Church. He was so far from using Intrigues, from intruding himself by Violence, as some have done, that Violence was necessary to make him accept the Dignity offered him. He was ordained Bishop, continues St. _Cyprian_, by some of our Collegues, who, being then at _Rome_, conformed to the Judgment of the whole People and Clergy[355]. As _Decius_ was still alive, who had declared, that he had rather bear with a Competitor to his Crown, than with a Bishop of _Rome_[356], the Christians, in all Likelihood, laid hold of the Opportunity, which the Revolt of _Valens_ gave them, to chuse a new Bishop; for this very Year _Julius Valens_ revolting, caused himself to be proclaimed Emperor in _Rome_[357]; and though he held the Empire but a very short time, yet his Revolt might divert _Decius_ for a while from persecuting the Christians.

[Sidenote: Novatian]

Though _Cornelius_ was chosen by the unanimous Voice of the People and Clergy, yet _Novatian_, a Presbyter of the Church of _Rome_, who aspired to the same Dignity, not only refused to acknowlege him; but having gained a considerable Party among the People, Five Presbyters, and some Confessors, he wrote in their Name and his own to St. _Cyprian_, and no doubt to many other Bishops, laying heinous Crimes to the Charge of _Cornelius_; namely, his having sued for a Protection from the Pagan Magistrates, which was ranking him among the _Libellatici_, who were excluded from all Dignities and Employments in the Church. St. _Cyprian_ having received this Letter, and at the same time one from _Cornelius_, acquainting him with his Election, as was customary in those Times among Bishops, he caused the one to be read in a full Assembly of the People and Clergy, but suppressed the other, looking upon it as a scandalous Libel[358]. [Sidenote: _St._ Cyprian _calls a Council_,] However, to prevent the Calumnies and false Reports that might be spread abroad by _Novatian_ and his Partisans, he assembled a Council of all the Bishops of his Province, who, hearing of the Schism in the Church of _Rome_, resolved to send thither two of their Body, who should carefully inform themselves of what had passed in the late Election, and on their Return make a faithful Report of all they had learnt. Pursuant to this Resolution, _Caldonius_ and _Fortunatus_, Two _African_ Bishops, were dispatched to _Rome_ with Letters from the Council to the Clergy of that City, and to the Bishops who had been present at the Ordination of _Cornelius_. The Bishops no sooner received these Letters than they answered them, assuring their Brethren in _Africa_, that _Cornelius_ had been lawfully chosen; and at the same time commending him as a Person, on account of his extraordinary Piety, and exemplary Life, most worthy of the Dignity to which he had been raised. [Sidenote: _which acknowleges_ Cornelius.] Their Testimony was soon after confirmed by _Caldonius_ and _Fortunatus_ returning from _Rome_, and like wise by _Stephanius_ and _Pompeius_, Two _African_ Bishops, who had assisted at the Ordination of _Cornelius_; so that he was universally acknowleged all over _Africa_[359].

The _African_ Bishops no sooner acknowleged _Cornelius_ than they acquainted him with the Resolutions, which they had taken in their late Council, with respect to the Lapsed. [Sidenote: _Resolutions of the Council of_ Africa _concerning the Lapsed_.] The Substance of these was, That such as had yielded to the Fury of the Persecution ought not to be abandoned, lest, giving themselves up to Despair, they should fall into a total Apostasy; but should be re-admitted to the Union of the Church upon a sincere Repentance, and after a long Penance; that the Time of their Penance should be shortened, or prolonged, according to the Nature of their Crimes; that is, the _Libellatici_ should have a shorter Time assigned them; and the _Sacrificati_, called also _Thurificati_, who had actually offered Sacrifice, or Frankincense, to Idols, should not be admitted till they had expiated their Offence by a very long Penance; but that both the _Libellatici_ and _Sacrificati_ should be taken in, before the Time of their Penance was expired, if at the Point of Death, or even thought to be in Danger[360]. As to fallen Bishops, they were to be dealt with in the same Manner; and, after due Penance, or, as it is sometimes called, Satisfaction, be admitted only in a Lay Capacity[361]. _Cornelius_ did not, upon the Receipt of these Determinations or Decrees, step into his oracular Chair, and thence, as an infallible Judge, condemn or approve them. Such arbitrary Proceedings would not have been well relished by the Bishops of _Africa_, nor even by his own Clergy, who not long before had declared, That _a Decree could not be binding without the Consent and Approbation of many_. [Sidenote: _Which are approved by the Council of_ Rome.] He therefore acted on this Occasion as St. _Cyprian_ had done, as other Bishops did afterwards; that is, he assembled a Council, which _Eusebius_ calls _a great Council_[362]; for it consisted of Sixty Bishops, and a great Number of Priests, Deacons, and Laymen, who, in those Times, were admitted to all Councils[363]. By this Venerable Assembly were the Decrees of the Council of _Africa_ examined and approved, and then sent to be in like manner examined and approved by other Bishops, till the whole Church had agreed to them[364].

[Sidenote: Novatian _excommunicated_.]

At the Council of _Rome_ assisted among other Presbyters _Novatian_: but as he maintained, in Opposition to the whole Assembly, that the Lapsed were to be admitted upon no Terms or Satisfaction whatsoever, but should be left to the Divine Tribunal, he was himself cut off from that Communion, which with an invincible Obstinacy he denied to others[365]. Provoked at this Sentence, he readily gave Ear to the Insinuations of _Novatus_, a Presbyter of the Church of _Carthage_, who had fled from thence to _Rome_, to avoid the Sentence of Excommunication, with which he was threatened by St. _Cyprian_, and the other Bishops of _Africa_, for his scandalous Doctrine, and irregular Practices[366]. _Pacianus_ paints him in the blacked Colours: [Sidenote: Novatus _his Wicked ness_.] He stripped the Orphans, says he, plundered the Widows of the Church of _Carthage_, and appropriated to himself the Money belonging to the Poor and the Church[367]: He turned his Father out of Doors, and let him die of Hunger in the Streets, and would not even be at the Trouble of burying him after his Death. With a Kick in the Belly he made his Wife miscarry, and bring forth a dead Child: whence _Pacianus_ calls him a Traitor, an Assassin, the Murderer of his Father and Child[368]. As for his Doctrine, he held, while at _Carthage_, Tenets diametrically opposite to those he taught at _Rome_: for, at _Carthage_, he was for admitting to the Communion of the Church not only the Lapsed, but all other Sinners, let their Crimes be ever so heinous, without any Sort of Penance; and, at _Rome_, for excluding them, let their Penance be ever so long, let their Repentance be ever so sincere[369]. At _Carthage_ he found _Felicissimus_, of whom I shall speak hereafter, inclined to Lenity; and _Novatian_, at _Rome_, to Severity: and therefore, as he was a Man of great Vanity, and no Principles, he suited himself to the different Tempers of such as he judged the most capable of raising him. [Sidenote: _He gains many Followers, and some Confessors, to the Party of_ Novatian.] At _Rome_, by a Pretence to an uncommon Sanctity and Severity, he gained a great many Followers, and among them some Confessors lately delivered out of Prison, from whom he extorted Letters directed to _Novatian_, wherein they consented to the Ordination of the said _Novatian_. In virtue of these Letters he was accordingly ordained, some say in _Rome_[370], others in a neighbouring Village[371], by Three Bishops sent for by _Novatus_ out of the Country for that Purpose, and quite unacquainted with his Views. [Sidenote: Novatian _the first_ Anti-pope.] Being thus ordained Bishop, he was set up by the Party against _Cornelius_, whom they charged with relaxing the Discipline of the Church, and communicating with the Lapsed, especially with one _Trophimus_. This St. _Cyprian_ calls a false and groundless Charge; for, as to _Trophimus_, though he was in the Number of the _Thurificati_, that is, though he had offered Frankinsense to Idols, and even persuaded his Flock (for he was a Presbyter, if not a Bishop) to follow his Example, yet he had sufficiently atoned for his Crime, by a sincere Repentance, by a long Penance, and, above all, by bringing back his People with him, who would not have returned without him[372]. As for the others, 'tis true, he communicated with some who had not fulfilled the Time of Penance assigned them, but such only as, being admitted at the Point of Death, had afterwards recovered; which can no otherwise be avoided, says St. _Cyprian_[373], but by killing those to whom we granted the Peace of the Church, when we apprehended them to be in Danger. _Novatian_ having thus, by a pretended Zeal for the Discipline of the Church, and the artful Insinuations of _Novatus_, seduced a great many at _Rome_, who styled themselves the _Cathari_, [Sidenote: _He acquaints the other Churches with his Ordination._] that is, the pure, undefiled Party; he wrote in their and his own Name to the other Churches, acquainting them with his Ordination, exhorting them not to communicate with the Lapsed upon any Terms, and bitterly complaining of the scandalous Lenity and Remisness of _Cornelius_[374]. At the same time _Cornelius_ wrote to the other Bishops, giving them a faithful Account of all that had happened at _Rome_, especially of the uncanonical Ordination of _Novatian_. However, the Letters of _Novatian_, signed by several Confessors, who were greatly respected in those Days, made no small Impression on _Antonianus_ an _African_ Bishop, and _Fabius_ Bishop of _Antioch_[375], but quite gained over to the Party _Marcianus_ Bishop of _Arles_[376]. [Sidenote: _His Deputies rejected and excommunicated in_ Africa.] The other Bishops declared all to a Man for _Cornelius_, especially St. _Cyprian_, and those of his Province, who, being assembled in a Council when the Deputies of _Novatian_ arrived, excommunicated without farther Examination both him and them[377]; and well they might, since they had taken so much Pains to inform themselves of the Lawfulness of _Cornelius_’s Election, as we have related above. The Deputies, though thus rejected with Scorn and Disgrace by the Council, did not abandon the Enterprize, but proselyting from Town to Town, nay, from House to House, inveigled a great many, under colour of communicating with the Confessors[378]. [Sidenote: _St._ Cyprian_endeavours to reclaim the Confessors_.] St. _Cyprian_ therefore, whose Zeal was not confined within the Bounds, however extensive, of _Africa_, _Numidia_, and the Two _Mauritania_’s, to withdraw this main Support from the Party, writ a short but nervous Letter to the Confessors, deploring the Fault they had committed, by consenting to the unlawful Ordination of _Novatian_, and exhorting them to return with all Speed to the Catholic Church[379]. _Dionysius_ Bishop of _Alexandria_ writ them a pathetic Letter to the same Purpose[380]; and these Letters had at last the desired Effect; but not before _Novatus_, who had drawn them into the Schism, left _Rome_; which happened on the following Occasion:

[Sidenote: Novatian _sends new Deputies into_ Africa.]

_Novatian_, being informed that the Deputies he had sent into _Africa_ were every-where rejected and despised, resolved to send others, whom he judged, on account of their Rank and Authority, more capable of promoting his Design[381]. The Persons he pitched upon were _Nicostratus_, _Novatus_, _Evaristus_, _Primus_, and _Dionysius_. Of the Two last I find no farther Mention made in History; of _Novatus_ I have spoken above; and as for _Evaristus_ and _Nicostratus_, the former was a Bishop, and is supposed to have been one of the Three that ordained _Novatian_. _Nicostratus_ was a Deacon of the Church of _Rome_[382], and had been imprisoned with the Two Presbyters _Moses_ and _Maximus_, for the Confession of the Faith[383], which intitled him to a Place among the Confessors.[Sidenote: _Their Characters._] To these Three St. _Cyprian_ ascribes the excellent Letter, as he styles it, which the Confessors of _Rome_ writ to those of _Carthage_[384]. He was likewise one of the Confessors, who writ to St. _Cyprian_ himself, as appears from the Title of that admirable Letter, which runs thus: _The Presbyters_ Moses _and_ Maximus, _the Deacons_ Nicostratus _and_ Ruffinus, _and the other Confessors, who are with them, to Pope_ Cyprian[385]. [Sidenote: _The Name of Pope antiently common to all Bishops._] We may here observe, by the way, that the Name of _Pope_, which signifies no more than _Father_, was antiently common to all Bishops; but was afterwards, by a special Decree of _Gregory_ VII. appropriated to the Bishop of _Rome_. To return to _Nicostratus_, the Character given him by St. _Cyprian_ and _Cornelius_, bespeaks him quite unworthy of being joined with the others, who are named in that Letter, and were all Men of great Piety: for he had squandered away the Money belonging to the Church, that was lodged in his Hands, embezzled that of the Widows and Orphans, and defrauded a Lady, who had trusted him with the Management of her Affairs[386].

[Sidenote: _The Deputies are everywhere rejected in_ Africa.]

These new Deputies met with no better a Reception than the former had done: for St. _Cyprian_, being informed of their Departure from _Rome_, by the Confessor _Augendus_[387], and soon after of their Characters by the Acolyte _Nicephorus_, both sent, for that Purpose, by _Cornelius_[388], he acquainted therewith the other Catholic Bishops, who, upon that Intelligence, rejected them with the greatest Indignation, as Apostates, and Firebrands of Sedition. Hereupon the Deputies having, by the Means and Contrivance of _Novatus_, procured some of their Party to be ordained Bishops, and _Nicostratus_ among the rest, they named them to the Sees of the Catholic Bishops; which bred great Confusion and Disorder in the Church, it being a difficult Matter for the Bishops in the distant Provinces to distinguish between their lawful Brethren and the Intruders, and consequently to know whom they should admit to, and whom they should exclude from their Communion. But against this Evil a Remedy was found by St. _Cyprian_, and the other _African_ Bishops, who, to arm him against the Craft and Arts of those subtle Impostors, transmitted to him a List of all the Catholic Bishops of that Province[389].

[Sidenote: _The Confessors return to the Communion of the Church._]