The Storm, which Novatus had raised in Rome, was laid by his Departure; for he was no sooner gone, than the Confessors, whom he had seduced, viz. Maximus, Urbanus, Sidonius, and Macarius, signified to Cornelius their eager Desire of quitting his Party, and returning to the Communion of the Church. Cornelius questioned, at first, their Sincerity; but, being convinced of it at last, he assembled his Clergy, not caring to trust to his own Judgment, in order to advise with them, in what manner he should proceed, in the present Case. At this Council assisted, besides the Roman Clergy, Five Bishops, who either happened to be then at Rome; or, on this Occasion, had been invited thither by Cornelius. They were scarce met, when the Confessors, attended by a great Croud, appeared before them, testifying, with a Flood of Tears, the Sincerity of their Repentance, and begging they would forget their part criminal Conduct. |How received.| The Council did not think it adviseable to come to any Resolution, till they had acquainted the People with the Request of the Confessors; which they no sooner did, than the People flocked to the Place, and, not upbraiding, but embracing, with Tears of Joy, their retrieved Brethren, and with the same Tenderness as if they had been just then delivered out of Prison, pointed out to the Council the Method they were to pursue. Accordingly Cornelius, having, with the Approbation of the Council, made them renounce the Errors of Novatian, and acknowlege him for the only lawful Bishop of Rome, readmitted them, without farther Satisfaction, to the Communion of the Church^[390]. From this Account I should imagine, that those who accompanied the Confessors, at their first appearing before the Council, were Novatians, whom they had brought back with them; but I dare not affirm it, since St. Cyprian, in his Answer to Cornelius, speaks only of the Four above-mentioned Confessors. |Cornelius acquaints
St. Cyprian with
their Return.| The Confessors being thus returned, to the inexpressible Joy of the whole People, Cornelius, impatient to impart the good News to St. Cyprian, writ to him, as soon as the Council broke up, to acquaint him with what had happened, and invite him to partake of the common Joy, to which he had so much contributed^[391]. With this Letter Nicephorus the Acolyte embarked, without Delay, for Africa; and thence returned soon after with an Answer, wherein St. Cyprian assured Cornelius, that, the Return of the Confessors had caused an universal Joy in Africa, both for their Sake, and because it might open the Eyes of many, and prove in the End the Ruin of the schismatic Party^[392]. The Confessors themselves writ to St. Cyprian, upon their Return^[393], who immediately answered them^[394]; and, in all Likelihood, to the other chief Bishops of the Church; since Eusebius informs us, that Dionysius, Bishop of Alexandria, writ twice to them after their Return^[395]. |In what manner
Novatian endeavoured
to keep the rest
steady.|In the mean time Novatian, seeing great Numbers, moved by the Example of the Confessors, daily fall off from his Party, to keep the rest steady by the most sacred Ties, used, in administring the Eucharist, to hold the Hands of those who received it, with the holy Bread in them, between his, and oblige them to swear, by the Body and Blood of our Lord Jesus Christ, that they would never abandon him, nor return to Cornelius^[396].

As the Church of Rome was rent by the Schism of Novatian, so was the Church of Carthage by that of Felicissimus; and as the former, upon his being excommunicated by Cornelius, and the Council of Rome, had recourse to St. Cyprian, in like manner the latter, being cut off from the Communion of the Church by St. Cyprian, and the Council of Carthage, had recourse to Cornelius. But as the Doctrine of Felicissimus, though diametrically opposite to that of Novatian, was equally repugnant to the Catholic Truth, and to the Discipline established in the Church, as I have observed above, he was at first rejected by Cornelius, with great Steadiness and Resolution. But the Bishop of Rome had, at last, been frightened into a Compliance, had he not been animated and encouraged by St. Cyprian: for the Followers of Felicissimus having, in Imitation of the Novatians, appointed one of their own Faction, named Fortunatus, Bishop of Carthage, Felicissimus took upon himself to carry to Cornelius the Letters of the new and Third Bishop of that City. Accordingly he set out for Rome, attended by a Troop of seditious, desperate, and abandoned Men, says St. Cyprian^[397]. Cornelius rejected them at first with great Firmness, and immediately acquainted St. Cyprian with what had passed; but Felicissimus threatening to read publicly the Letters he had brought, if Cornelius did not receive them, and to discover many scandalous Things, he was not a little intimidated. He therefore writ a second Letter to St. Cyprian, but betrayed in it a great deal of Fear and Weakness: however, the excellent Letter, which St. Cyprian writ in Answer to his, inspired him with new Vigour, and kept him steady^[398].

In the mean time, Decius being killed, the Persecution was carried on, or rather renewed, with more Fury than ever, by Gallus his Successor. As the Roman Empire was, at this Time, afflicted with a dreadful Plague, Gallus, who, it seems, had not molested the Christians during the first Months of his Reign^[399], issued an Order, injoining Men of all Ranks and Professions to offer Sacrifice to the Gods, hoping, by that means, to appease their Wrath, and put a Stop to the raging Evil. It was on Occasion of this Plague that St. Cyprian writ his excellent Discourse on Mortality, wherein he so eloquently teaches a Christian to triumph over the Fears of Death, and shews with how little Reason we mourn for those Friends and Relations who are snatched from us. |Cornelius
apprehended.| Such of the Christians as refused to comply with the Emperor’s Edict, were either banished or executed. Cornelius, among the rest, was apprehended at the first breaking out of the Persecution, and made a glorious Confession of his Faith, as appears from St. Cyprian, who, on that Occasion, writ him a Letter of Congratulation^[400]. What happened to him afterwards is uncertain; for his Acts are evidently fabulous, though they have been received by Bede, by Ado, by Anastasius, and many others, far more considerable for their Number than their Authority. We read in the Pontifical of Bucherius, that he was banished to Centumcellæ, now Civita-vecchia, and died of a natural Death, according to the Expression used there^[401] (Dormitionem accepit). As to the Title of Martyr, with which he is distinguished by St. Jerom^[402], it was antiently given to all those who, for the Confession of Faith, died in Prison, which in all Likelihood happened to Cornelius^[N5].

Cornelius died on the same Day of the Month and the Week, on which St. Cyprian was martyred Six Years after^[403]; that is, on the 14th of September 252. according to the most probable Opinion, having held the Pontificate one Year, Three Months, and Ten Days. |His Reliques.| His Body is supposed to have been translated from Civita-vecchia to the Cemetery of Callistus; for near that Place Pope Leo I. is said to have built, in Honour of Cornelius, a Basilic, or magnificent Church^[404]. His Body was believed to be still at Rome in the End of the Eighth Century; for Anastasius tells us, that Pope Adrian placed it in a Church, which he had built in Capracoro^[405]; but it was soon after removed from thence, and brought into France, by Charlemagne, as Pamelius assures us, upon the Authority of a small Life of St. Cyprian, written, as he supposes, by Paulus Diaconus^[406][N6].

Eusebius observes, that, in the Time of Cornelius, the Church of Rome was in a most flourishing Condition; for, not to mention the People, who were almost without Number, it consisted of 46 Presbyters, 7 Subdeacons, 42 Acolytes, 52 Exorcists, Lectors, and Janitors, or Door-keepers, and 1500 Widows, and other Poor, who were all maintained by the Alms and Offerings of the Faithful^[407].

Lucius was no sooner named to succeed Cornelius, than he was apprehended, and sent, with many others, into Banishment; for St. Cyprian wrote him a Letter, in the Name of his Collegues, and his own, congratulating him, at the same time, on his Promotion, and his Exile, as appears from St. Cyprian’s Second Letter to him^[408]; for his First has not reached our Times. Lucius had been but a very short time in Banishment, when he was recalled, to the inexpressible Joy of his Flock, who, it seems, crouded out to meet him^[409]. On this Occasion St. Cyprian wrote him a Second Letter, still extant^[410], wherein he testifies the Joy with which the News of his Return had been received by him, and his Brethren in Africa. |Returns to Rome.| He returned to Rome during the Heat of the Persecution; but what occasioned his Return, we are no-where told. St. Cyprian says, in his Second Letter to him, that he was perhaps recalled to be immolated in the Sight of his Flock, that they might be animated and encouraged by the Example of his Christian Constancy and Resolution^[411]; which happened accordingly; for he had not governed Eight whole Months, says Eusebius^[412], no, nor Six, according to the most probable Opinion, but only Five, and a few Days, when he died a Martyr; for that Title is given him by St. Cyprian^[413]. |and dies a Martyr.| He was beheaded, say the Martyrologies; but on this Point the Antients are silent; and his dying in Prison had given him a just Claim to that Title. His Body is supposed to have been discovered intire, in the Church of St. Cæcilia at Rome, in 1599. though the Church of Roskild, in the Isle of Zeland, had long before pretended to his Head^[414].

Stephen, who succeeded Lucius, in 253. soon after his Election, received a Letter from Faustinus, Bishop of Lions, written in the Name of all his Collegues in Gaul, informing him, that Marcian, Bishop of Arles, having embraced the Doctrine of Novatian, had denied the Communion of the Church to the Lapsed, even at the Point of Death. At the same time they writ to St. Cyprian, and on the same Subject^[415], not caring to come to any vigorous Resolution against their Collegue, without the Advice and Approbation of other Bishops, especially of Rome and Carthage; the former being eminent for the Dignity of his See, and the latter for his known Zeal, Piety, and Learning. But Faustinus did not find in the Bishop of Rome the Zeal he expected; and therefore he writ a second Letter to St. Cyprian, exhorting him to animate the others by his Example^[416]; which that zealous Prelate did accordingly: for he writ immediately to Stephen, pressing him to dispatch, without Delay, full and ample Letters to the Bishops of Gaul; that, finding themselves thus backed and supported, they might thereby be encouraged to depose Marcian, and name another in his room. It is not to be doubted but the Bishop of Carthage, who had the Welfare of the Church, at least, as much at Heart as the Bishop of Rome, did himself what he encouraged the others to do; but I cannot positively affirm it, since his Answer to Faustinus is lost. As to the Issue of this Affair, the Antients have left us quite in the Dark^[N7].

St. Cyprian did not doubt in the least but that Marcian would be deposed; for, in his Letter to Stephen, he desires him to let him know the Name of the Person who should be chosen in his room, that he may not be at a Loss, to whom he should direct his Letters, and his Brethren^[417].

Faustinus, and the other Bishops of Gaul, did not apply, on this Occasion, to Stephen alone, but to him, and to St. Cyprian. Why then should their applying to the Bishop of Rome be construed, as it is, by all the Roman Catholic Writers, into a tacit Acknowlegement of his universal Jurisdiction, and not the like Construction be put on their applying to the Bishop of Carthage? But, in Truth, neither can bear such a Construction, since the Bishops of Gaul did not refer the Cause of Marcian either to Stephen, or to St. Cyprian: they writ to both only for their Advice and Approbation. Stephen was backward, for Reasons unknown to us, in giving his; and therefore St. Cyprian, in a Letter, which he writ on this Occasion, pressed him to encourage with his Letters the People of Arles, and the Bishops of Gaul, to depose Marcian, and appoint another in his room^[418]. Was not this plainly acknowleging, not in the Bishop of Rome, but in the People and Clergy, the Power of deposing one Bishop, and appointing another in his room?

But to return to Stephen: His rash Conduct had involved the Churches of Spain in endless Calamities, had not St. Cyprian, and the other Bishops of Africa, zealously interposed. The Bishops of Spain, having judged Two of their Collegues unworthy of the Episcopacy, viz. Basilides of Leon and Astorga, and Martial of Merida, had disposed of their Sees to others, appointing Sabinus in the room of the former, and Felix in that of the latter. They were both Libellatici, and guilty of many other Crimes, for which Martial had been deposed; but Basilides, returning to himself, and conscious of his own Guilt, had voluntarily resigned, declaring he should think it a great Happiness to be readmitted, after due Satisfaction, to the Communion of the Church, even in the Capacity of a Layman. But, Ambition getting the better of all his good Resolutions, he soon began to pant after his former Condition; and, thinking the Favour and Interest of the Bishop of Rome might greatly contribute to his Re-establishment, he undertook a Journey to that City; |He suffers himself
to be imposed upon.| and there, as St. Cyprian expresses himself, imposed upon our Collegue Stephen, who lived at a great Distance, and was ignorant of the Truth, seeking unjustly to be restored to his Bishoprick, from which he had been justly deposed^[419]. Being thus admitted to the Communion of the Bishop of Rome, he returned well satisfied to Spain, and there exercised all Episcopal Functions, as he had formerly done. St. Cyprian does not tell us, in express Terms, that Martial too had recourse to Rome; but that he had, may, perhaps, be gathered from his Words; for he writes, that, notwithstanding the Craft and Deceit Martial had used, probably in imposing upon Stephen, he had not been able to preserve his Episcopacy^[420]. Besides, he acted as a Bishop after he had been deposed by a Synod; which he would have hardly attempted, had he not been countenanced by some Bishop of Rank and Dignity. Be that as it will, the Churches of Leon, Astorga, and Merida, applied, in this their Distress, to the Bishops of Africa, imploring, both by Letters and Deputies, their Advice and Assistance. The Deputies were the Two new Bishops Felix and Sabinus; and their Deputation was backed by a pressing Letter from Felix, Bishop of Saragosa, whom St. Cyprian styles a Propagator of the Faith, and Defender of the Truth^[421]. |Martial of Merida
excommunicated by
the Bishops of Africa,
tho’ admitted by
Stephen to his
Communion.| These Letters being read at Carthage, in a Council of 28 Bishops, with St. Cyprian at their Head, it was concluded, that Basilides and Martial ought not to be acknowleged as Bishops; that it was not lawful to communicate with them; that such Bishops as did, ought to be excommunicated themselves; and, finally, that their imposing upon Stephen, instead of giving them any kind of Right to the Sees they had forfeited by their Wickedness, added to their Guilt. By the same Council, the Election of Sabinus and Felix was confirmed, and they acknowleged by all the African Bishops as their Collegues^[422].

It is surprising, that Bellarmine, Baronius, Davidius, and other Advocates for the Pope’s Supremacy, should lay so much Stress as they do, on the Recourse to Rome of the Two deposed Bishops. If their recurring, or appealing, as they are pleased to style it, to the Bishop of Rome, is any Proof of his being acknowleged by them for the Head of the Church, the Appeal of the other Bishops of Spain from him to St. Cyprian, and their acquiescing to his, and not to the Judgment of Stephen, will be a stronger Proof of St. Cyprian’s being acknowleged by them for the Head of the Church. Had Basilides and Martial recurred not to Rome, but to Carthage, had the Bishops of Spain appealed from St. Cyprian to Stephen, as they did from Stephen to St. Cyprian, and acquiesced to his Judgment, no Notice had been taken of the Appeal of the Two Apostates; that only of the Catholic Bishops had been set forth with great Pomp and Flourish of Words. But, as the Case stands, they must be satisfied with the Evidence of the Apostates, and leave the Catholic Bishops to bear Testimony for us, which we shall not misuse; we shall not build upon it the Supremacy of the Church of Carthage; we shall not set up St. Cyprian for a Judge, to whose Tribunal all Appeals must be brought; in short, we shall not make him an universal Judge, an universal Pastor, a Pope; though, to the Testimony of the Spanish Bishops, that of Gregory Nazianzene should be added, and I defy the Champions for the See of Rome to allege one in their Favour more plain and expressive: St. Cyprian, says he, presided not only over the Church of Carthage, or that of Africa, on which he reflected an extraordinary Lustre, but over all the West, nay, and over all the Nations of the East, of the North, and the South^[423]. Had Gregory said as much of the Bishop of Rome, the Passage had been employed as a Corner-stone to support the Pope’s universal Jurisdiction.

Not long after the Affair of the Spanish Bishops, that is, about the Year 256. according to the most probable Opinion, happened the famous Contest about the Baptism of Heretics, which rent the whole Church into Two Parties, the one headed by St. Cyprian, and the other by Stephen. St. Cyprian maintained, that Baptism administred by Heretics, was null and invalid; and, consequently, that such as came over from them, from what Sect soever they came, ought to be baptized by a Catholic Minister: he owned there was but one Baptism, and therefore avoided the Word Rebaptization; but thought that Heretics had not the Power of conferring it. |Both Opinions
erroneous.| On the other hand, Stephen, and those who adhered to him, pretended, that Baptism conferred by Heretics, of whatever Sect or Persuasion, was valid; so that by avoiding one Error, they fell into another; for some Heretics of those Times, namely, the Montanists and Marcionites, did not baptize, as is commanded by the Gospel, in the Name of the Three Persons; whence their Baptism was declared null by Two Oecumenical Councils, as I shall relate hereafter. I know great Pains have been taken to excuse Stephen; but his own Words, quoted by St. Cyprian, from his own Letter to him, can, in my Opinion, admit of no Dispute; for he there forbids, in express Terms, the Baptizing of Heretics, from what Heresy soever they should come^[424]. And here we may observe, by the way, that the whole Church erred, either at this Time, or afterwards; for afterwards both Opinions were condemned, and both were held at this Time, by the one or the other of the Two Parties, into which the whole Church was divided. The Point in Dispute had been canvassed long before, and differently settled in different Provinces. The Churches of Africa and Numidia had formerly admitted Heretics, without baptizing or rebaptizing them; but the contrary Practice was established in a Council of the Bishops of these Two Provinces, summoned about the Close of the Second Century, by Agrippinus Bishop of Carthage^[425]. |The Custom of
baptizing Heretics
practised by several
Churches, and
established by
Councils.| The same Practice of baptizing Heretics was followed by the Churches of Cappadocia, and the other Provinces of Asia, as a Tradition handed down to them from the Apostles Times; whence it was confirmed in a Council, which was held at Iconium in Phrygia, about the Year 230. and consisted of all the Bishops of Cappadocia, Galatia, Cilicia, and the neighbouring Provinces^[426]. The same Practice was approved of by another Council, assembled, much about the same time, at Synnades in Phrygia^[427]. The Bishops of Pontus and Egypt agreed, it seems, with those of Cappadocia and Galatia^[428]; but all the other Bishops, especially those of Italy, Gaul, and Spain, held the contrary Opinion, and followed the opposite Practice. This Disagreement, both in Opinion and Practice, had hitherto created no Disturbance in the Church, each Bishop conforming to the Custom of his particular Church, as received by Tradition, or settled by Synods, without censuring those who disagreed with him, or being censured by them. |It is confirm’d
by two Councils held
by St. Cyprian;| But the Question was now revived by Eighteen Bishops of Numidia, who writ to a Council, held at this time by St. Cyprian, to know whether they had done well in rebaptizing Heretics, agreeably to the antient Practice of their respective Churches. What raised this Doubt now, we know not; but it is certain, the Council answered, that they ought to follow the Practice which they had hitherto observed^[429]. The same Answer was returned by St. Cyprian, to Quintus Bishop of Mauritania, who had asked the same Question^[430]. Soon after, another Council was held at Carthage, composed of 71 Bishops, wherein the Decrees of the former Council, concerning the Baptism of Heretics, were confirmed; and besides, it was ordained, that such Presbyters and Deacons as had received Ordination at the Hands of Heretics, or who, after receiving Orders in the Church, had fallen into Heresy, should be admitted to Communion only as Laymen^[431]. |who acquaints
Stephen with their
Decrees.| The Council, by a synodal Letter, acquainted Stephen with these Resolutions, hoping he would approve and embrace them; but at the same time declaring, that if any Bishop should think fit to reject them, and follow different Opinions, agreeably to the Liberty they all claimed, no Breach of Peace and Unity should thence follow on their Side^[432]. With this Letter St. Cyprian sent those he had written to Quintus, and to the Bishops of Numidia^[433].

It was after this Council, and before Stephen’s Answer, that St. Cyprian wrote the famous Letter to Jubaianus, who was a Bishop; but in what Province, or of what City, we know not. Jubaianus had, by a Letter, asked St. Cyprian’s Opinion about the Baptizing of Heretics; and, at the same time, sent him the Copy of a Letter, which he had received; wherein many Reasons were alleged to prove, that Baptism, by whomsoever administred, not even the Marcionites excepted, ought to be deemed valid. The Author of this Letter inveighs bitterly against St. Cyprian, and those of his Party, styling them Betrayers of the Truth, and Enemies to the Peace and Unity of the Church^[434]. Baronius, and likewise Pamelius, ascribe that Piece to Stephen, not apprised that they must consequently own the Doctrine held by Stephen to have been no less erroneous than that which was held by St. Cyprian, if the Doctrine of the Church be true, as I have observed above. But we have not sufficient Grounds to suppose Stephen the Author of it, since many besides him writ in favour of that Opinion. St. Cyprian, in Answer to JubaianusJubaianus, sent him his Letter to Quintus, that of the first Council to the Bishops of Numidia; and, moreover, wrote him a long Letter, with a great many Arguments in favour of his Opinion, and the Answers to what was objected against it; especially in the Letter, whereof Jubaianus had transmitted him a Copy^[435]. |His Desire to
live in Peace and
Unity with those who
held the opposite
Opinion.| He ends his Letter by a most solemn Protestation of Unity and Charity with those who should differ from him; which is related at Length by St. Jerom^[436], and likewise by St. Austin, who tells us, that he was never tired with reading over and over again those Words of Peace and Charity, breathing nothing but the sweetest Odour of that Union, in which the holy Prelate anxiously sought to live with his Brethren^[437]. To this Letter Jubaianus returned Answer, that he had fully convinced him, and that he willingly embraced his Opinion^[438]. In that Letter St. Cyprian seems to have mustered all the Arguments that could be alleged in favour of his Opinion; and therefore St. Austin has employed his Third, Fourth, and Fifth Books on Baptism, in confuting them.

We have hitherto seen with how much Temper, Moderation, and Candor, the Dispute was managed on St. Cyprian’s Side: he determined nothing without the Advice and Approbation of his Collegues assembled in Council; the Determinations of the Council he imparted to other Bishops, leaving them at full Liberty to embrace or reject them, and declaring, that no Disagreement in Opinion should occasion in him the least Breach of Charity. How different was the Conduct of the Bishop of Rome! |Stephen’s Pride
and Arrogance.| He condescended, indeed, to answer the synodal Letter of the African Bishops; but did it with that Pride and Arrogance, that in After-ages became the Characteristic of his Successors. He begins with the Dignity of his See, and his pretended Succession to St. Peter, which he takes care to put them in mind of: in the next Place, he rejects their Decrees with the utmost Indignation, and attempts to confute the Arguments alleged to support them: he then proceeds to Commands and Menaces, ordering St. Cyprian to quit his Opinion, and threatening to cut off, from the Communion of the Church, all those who should presume to differ from him, and rebaptize Heretics: he concludes his Letter with a bitter Invective against St. Cyprian, branding that great Luminary of the Church with the reproachful Names of false Christ, false Apostle, deceitful Workman^[439]. Such was Pope Stephen’s Answer to a most respectful Letter from a Council of 71 Bishops. Pompeius, Bishop of Sabrata in the Tripolitana, hearing of this Letter, and being desirous to peruse it, as he had done all the rest on the same Subject, |He is severely
censured by St.
Cyprian.| St. Cyprian, in Compliance with his Desire, sent him a Copy of it; and at the same time writ him a Letter, wherein he treats Stephen, upon the just Provocation he had given him, with more than ordinary Sharpness and Acrimony, charging him with Pride and Impertinence, with Self-contradiction and Ignorance, with Indiscretion, Obstinacy, Childishness; nay, he styles him a Favourer and Abetter of Heretics against the Church of God^[440]. St. Cyprian was more provoked at Stephen’s abusive Language, than moved either by his Authority or Menaces. St. Austin supposes the Opinion he held to have been false and erroneous; and yet owns, that he was not obliged to yield to the Authority of Stephen, nor give up the Point, till he was convinced by dint of Reason, or by the Decision of an Oecumenical Council^[441]. |St. Cyprian
assembles a great
Council at Carthage;| However, as St. Cyprian sought nothing but Truth, upon the Receipt of Stephen’s Letter, he summoned a great Council, in order to have the Question canvassed anew, and examined with more Care and Attention. The Council met accordingly, on the First of September 256. consisting of 85 Bishops, a great Number of Presbyters and Deacons, and a considerable Part of the People^[442]. To this Assembly were read the Letter of Jubaianus to St. Cyprian, his Answer to it, and Jubaianus’s Reply; with the Letter of the former Council to Stephen, and Stephen’s Answer to the Council. These Pieces being read, St. Cyprian made a short Discourse, exhorting his Collegues to speak their Mind freely: the Words he used on this Occasion alluded, without Doubt, to the Pride and Arrogance of the Bishop of Rome; Let none of us, says he, set up for the Bishop of Bishops; let none of us presume to reduce our Collegues by a tyrannical Fear to the Necessity of obeying: he concluded with protesting anew, in the most solemn manner, that he left every one the full Liberty of following what Opinion he liked best; and that no Man should, on that score, be judged by him, or separated from his Communion^[443]. |which confirms the
antient Practice.| The Discourse being finished, each Bishop delivered his Opinion, and St. Cyprian the last, all approving, with one Consent, the Baptizing of Heretics. Pamelius and others count 87 Bishops present at the Council, because Natalis of Oea spoke for the Two other Bishops of Libya Tripolitana, viz. Pompeius of Sabrata, and Dioga of Leptis the Great^[444], who were absent.

The Third Council of Carthage having thus confirmed the Decrees of the Two former, notwithstanding the Threats and Menaces of the Bishop of Rome, it was thought adviseable for the Peace of the Church to acquaint him therewith; and at the same time to inform him more particularly of the Reasons, on which their Opinion was grounded. |Deputies sent
to Stephen, how
treated.| Deputies were accordingly dispatched to Rome for that Purpose; but Stephen not only refused to see or hear them, but would not allow any of his Flock to correspond with them, to supply them with the Necessaries of Life, or even to admit them under the same Roof; excluding them not only from his Communion, but from common Hospitality, says, Firmilian, who wrote this very Year^[445]. |He excommunicates
all who held the
opposite Opinion.| He did not stop here; but, transported with Rage, or Zeal, as Baronius is pleased to style it, he cut off from his Communion all the Bishops who had assisted at the Council, and all those who held the same Opinion, that is, the Bishops of Africa, Numidia, Mauritania, Cilicia, Cappadocia, Galatia, and Egypt^[446]. But Stephen’s Anathemas proved, as those of Victor’s had done before, bruta fulmina; no Regard was had to them, no, not even by those of his own Party; who, by continuing in Communion with those whom he had cut off from his, sufficiently declared their Thoughts touching his rash and unchristian Conduct. This Dispute, says St. Austin, occasioned no Schism in the Church, the Bishops continuing united in Charity, notwithstanding their Disagreement in Opinion^[447]. No Thanks to Stephen, who did all that lay in his Power to set the Bishops at Variance, and involve the whole Church in Confusion and Disorder: The Peace of Christ, continues St. Austin, triumphed in their Hearts, and put a Stop to the growing Schism; not in the Heart of Stephen, where Rage, Ambition, and Envy lodged; Guests incompatible with Peace and Charity; but in the Hearts of the other Bishops, who were thereby restrained from following his Example. How many Schisms had been prevented, had Bishops in After-ages trod in the Footsteps of those great Prelates!