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have imbibed the prejudices of the populace, and that the cruel disposition of others might occasionally be stimulated by motives of avarice or of personal resentment. ^{Ref. 067} But it is certain, and we may appeal to the grateful confessions of the first Christians, that the greatest part of those magistrates who exercised in the provinces the authority of the emperor, or of the senate, and to whose hands alone the jurisdiction of life and death was entrusted, behaved like men of polished manners and liberal educations, who respected the rules of justice, and who were conversant with the precepts of philosophy. They frequently declined the odious task of persecution, dismissed the charge with contempt, or suggested to the accused Christian some legal evasion by which he might elude the severity of the laws. ^{Ref. 068} Whenever they were invested with a discretionary power, ^{Ref. 069} they used it much less for the oppression than for the relief and benefit of the afflicted church. They were far from condemning all the Christians who were accused before their tribunal, and very far from punishing with death all those who were convicted of an obstinate adherence to the new superstition. Contenting themselves, for the most part, with the milder chastisements of imprisonment, exile, or slavery in the mines, ^{Ref. 070} they left the unhappy victims of their justice some reason to hope that a prosperous event, the accession, the marriage, or the triumph of an emperor might speedily restore them, by a general pardon, to their former state. The martyrs, devoted to immediate execution by the Roman magistrates, appear to have been selected from the most opposite extremes. They were either bishops and presbyters, the persons the most distinguished among the Christians by their rank and influence, and whose example might strike terror into the whole sect; ^{Ref. 071} or else they were the meanest and most abject among them, particularly those of the servile condition, whose lives were esteemed of little value, and whose sufferings were viewed by the ancients with too careless an indifference. ^{Ref. 072} The learned Origen, who, from his experience as well as reading, was intimately acquainted with the history of the Christians, declares, in the most express terms, that the number of martyrs was very inconsiderable. ^{Ref. 073} His authority would alone be sufficient to annihilate that formidable army of martyrs whose relics, drawn for the most part from the catacombs of Rome, have replenished so many churches, ^{Ref. 074} and whose marvellous achievements have been the subject of so many volumes of holy romance. ^{Ref. 075} But the general assertion of Origen may be explained and confirmed by the particular testimony of his friend Dionysius, who, in the immense city of Alexandria, and under the rigorous persecution of Decius, reckons only ten men and seven women who suffered for the profession of the Christian name. ^{Ref. 076}

      During the same period of persecution, the zealous, the eloquent, the ambitious Cyprian governed the church, not only of Carthage, but even of Africa. He possessed every quality which could engage the reverence of the faithful or provoke the suspicions and resentment of the Pagan magistrates. His character as well as his station seemed to mark out that holy prelate as the most distinguished object of envy and of danger. ^{Ref. 077} The experience, however, of the life of Cyprian is sufficient to prove that our fancy has exaggerated the perilous situation of a Christian bishop; and that the dangers to which he was exposed were less imminent than those which temporal ambition is always prepared to encounter in the pursuit of honours. Four Roman emperors, with their families, their favourites, and their adherents, perished by the sword in the space of ten years, during which the bishop of Carthage guided, by his authority and eloquence, the counsels of the African church. It was only in the third year of his administration that he had reason, during a few months, to apprehend the severe edicts of Decius, the vigilance of the magistrate, and the clamours of the multitude, who loudly demanded that Cyprian, the leader of the Christians, should be thrown to the lions. Prudence suggested the necessity of a temporary retreat, and the voice of prudence was obeyed. He withdrew himself into an obscure solitude, from whence he could maintain a constant correspondence with the clergy and people of Carthage; and, concealing himself till the tempest was past, he preserved his life, without relinquishing either his power or his reputation. His extreme caution did not, however, escape the censure of the more rigid Christians who lamented, or the reproaches of his personal enemies who insulted, a conduct which they considered as a pusillanimous and criminal desertion of the most sacred duty. ^{Ref. 078} The propriety of reserving himself for the future exigencies of the church, the example of several holy bishops, ^{Ref. 079} and the divine admonitions which, as he declares himself, he frequently received in visions and ecstacies, were the reasons alleged in his justification. ^{Ref. 080} 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 candour and impartiality. A short abstract, therefore, of its most important circumstnaces will convey the clearest information of the spirit, and of the forms, of the Roman persecutions. ^{Ref. 081}

      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, ^{Ref. 082} 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. With modest confidence he pleaded the privilege of a citizen, in refusing to give any answer to some invidious and, indeed, illegal questions which the proconsul had proposed. A sentence of banishment was pronounced as the penalty of Cyprian’s disobedience; and he was conducted, without delay, to Curubis, a free and maritime city of Zeugitana, in a pleasant situation, a fertile territory, and at the distance of about forty miles from Carthage. ^{Ref. 083} The exiled bishop enjoyed the conveniences of life and the consciousness of virtue. His reputation was diffused over Africa and Italy; an account of his behaviour was published for the edification of the Christian world; ^{Ref. 084} and his solitude was frequently interrupted by the letters, the visits, and the congratulations of the faithful. On the arrival of a new proconsul in the province, the fortune of Cyprian appeared for some time to wear a still more favourable aspect. He was recalled from banishment; and, though not yet permitted to return to Carthage, his own gardens in the neighbourhood of the capital were assigned for the place of his residence. ^{Ref. 085}

      At length, exactly one year ^{Ref. 086} after Cyprian was first apprehended, Galerius Maximus, proconsul of Africa, received the Imperial warrant for the execution of the Christian teachers. The bishop of Carthage was sensible that he should be singled out for one of the first victims; and the frailty of nature tempted him to withdraw himself, by a secret flight, from the danger and the honour of martyrdom; but, soon recovering that fortitude which his character required, ^{Ref. 087} he returned to his gardens, and patiently expected the ministers of death. Two officers of rank, who were entrusted with that commission, placed Cyprian between them in a chariot; and, as the proconsul was not then at leisure, they conducted him, not to a prison, but to a private house in Carthage, which belonged to one of them. An elegant supper was provided for the entertainment of the bishop, and his Christian friends were permitted for the last time to enjoy his society, whilst the streets were filled with a multitude of the faithful, anxious and alarmed at the approaching fate of their spiritual father. ^{Ref. 088} In the morning he appeared before the tribunal of the proconsul, who, after informing himself of the name and situation of Cyprian, commanded him to offer sacrifice, and pressed him to reflect on the consequences of his disobedience. The refusal of Cyprian was firm and decisive; and the magistrate, when he had taken the opinion of his council, pronounced with some reluctance the sentence of death. It was conceived in the following terms: “That Thascius Cyprianus should be immediately beheaded, as the enemy of the gods of Rome, and as the chief and ringleader of a criminal association, which he had seduced into an impious resistance against the laws of the most holy emperors, Valerian and Gallienus.” ^{Ref. 089} The manner of his execution was the mildest and least painful that could be inflicted on a person convicted of any capital offence: nor was the use of torture admitted to obtain from the bishop of Carthage either the recantation of his principles or the discovery of his accomplices.

      As soon as the sentence was proclaimed, a general cry of “We will die with him!” arose at once among the listening

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