they considered as a pusillanimous and criminal desertion of the most sacred duty. 77 The propriety of reserving himself for the future exigencies of the church, the example of several holy bishops, 78 and the divine admonitions, which, as he declares himself, he frequently received in visions and ecstacies, were the reasons alleged in his justification. 79 But his best apology may be found in the cheerful resolution, with which, about eight years afterwards, he suffered death in the cause of religion. The authentic history of his martyrdom has been recorded with unusual candor and impartiality. A short abstract, therefore, of its most important circumstances, will convey the clearest information of the spirit, and of the forms, of the Roman persecutions. 80 76 (return) [ The letters of Cyprian exhibit a very curious and original picture both of the _man_ and of the _times_. See likewise the two lives of Cyprian, composed with equal accuracy, though with very different views; the one by Le Clerc (Bibliothèque Universelle, tom. xii. p. 208-378,) the other by Tillemont, Mémoires Ecclésiastiques, tom. iv part i. p. 76-459.] 77 (return) [ See the polite but severe epistle of the clergy of Rome to the bishop of Carthage. (Cyprian. Epist. 8, 9.) Pontius labors with the greatest care and diligence to justify his master against the general censure.] 78 (return) [ In particular those of Dionysius of Alexandria, and Gregory Thaumaturgus, of Neo-Cæsarea. See Euseb. Hist. Ecclesiast. l. vi. c. 40; and Mémoires de Tillemont, tom. iv. part ii. p. 685.] 79 (return) [ See Cyprian. Epist. 16, and his life by Pontius.] 80 (return) [ We have an original life of Cyprian by the deacon Pontius, the companion of his exile, and the spectator of his death; and we likewise possess the ancient proconsular acts of his martyrdom. These two relations are consistent with each other, and with probability; and what is somewhat remarkable, they are both unsullied by any miraculous circumstances.] Chapter XVI: Conduct Towards The Christians, From Nero To Constantine.—Part IV. When Valerian was consul for the third, and Gallienus for the fourth time, Paternus, proconsul of Africa, summoned Cyprian to appear in his private council-chamber. He there acquainted him with the Imperial mandate which he had just received, 81 that those who had abandoned the Roman religion should immediately return to the practice of the ceremonies of their ancestors. Cyprian replied without hesitation, that he was a Christian and a bishop, devoted to the worship of the true and only Deity, to whom he offered up his daily supplications for the safety and prosperity of the two emperors, his lawful sovereigns.