_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