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CONSTANTINE therefore (who, as we said before, was an Emperour born of an Emperour, the Pious son of a most Religious, sober, and prudent Father b 1.2) and Licinius (who was next to him in Authority, both honoured for their Wisdom and Piety;) two most Pious [Emperours] having been encouraged by God the supream King and Saviour of all men, against
two most impious Tyrants, and engaging them in a lawful War, (God assisting them;) Maxen∣tius was most miraculously vanquished at Rome by Constantine; and Maximin the Eastern Tyrant, not long surviving Maxentius, dyed a most igno∣minious death, being conquered by Licinius, who had not yet done any extra∣vagant action. Moreover, Constantine the former of these two (who was the chiefest person, both in re∣spect of honour, place, and degree in the Empire) took compassion upon those who were oppressed with Tyran∣ny at Rome; and having by prayers humbly called upon the God of Heaven, and his Word Jesus Christ the Sa∣viour of all men, to be his helper, he marcheth with his whole Army in vindication of the antient Liberties of the Romans. Now Max∣entius, confiding more in his Magick devices, than in the love and favour of his Sub∣jects, durst not so much as stir out of the City gates; but with an innumerable host of Souldiers, and with Ambushes, he fortified all Places, Towns, and Cities whatsoever about Rome, and within the compass of all Italy, which were under the pressures of his Tyranny: the Emperour [Constantine] depended upon divine assistance, and having attacked the Tyrant's first, second, and third Battalion, and with ease routed them all, he made himself a passage through the greatest part of Italy, and was now come up to the very gates of Rome. But least he should be constrained to assault all the Romans for the Ty∣rant's sake only, God himself drew the Tyrant (as it were with cords) a great way out of the Gates: and did effectually confirm the truth of the miracles he wrought in times past against the wicked (recorded in the everlasting monuments of the sacred Scriptures, which though they are accounted fabulous by some and not credited, are nevertheless believed by the faithful) to all in general, Believers as well as Infidels, who saw this miracle we are about to relate. For as God in the days of Moses and the old Reli∣gious Nation of the Hebrews, overwhelmed the Chariots and forces of Pharaoh in the Sea; and drowned his c 1.3 chosen Ca∣ptaines in the Red Sea, and covered them with the waves: after the very same manner Maxentius with the Souldiers and guards that were about him were cast into the deep like a stone; at such time as he fled be∣fore the divine power, which did always assist Constan∣tine's Armes, and designed to pass a River that was in the way before him: over which he laid a very artifi∣cial bridge made of Boats joyned together, and so became instrumental to his own destruction. Upon which account these words may be pertinently spoken concerning him; * 1.4 He hath graven and digged up a pit, and is fallen himself into the destruction that he hath made. His travel shall come upon his own head, and his wickedness shall fall on his own pate. The joynings therefore of the bridge laid over the River being after this manner separated, the passage began to sink; and the Boats together with the men in them descended on a sudden to the bottom of the River. Thus, this most impious Tyrant in the first place, and after him his Guards (according to what was foretold in the sacred Scriptures) sunk down like lead into the deep waters. So that [Constantine's Souldiers] who at that time by divine assistance obtained the victory, in such sort as the Israelites heretofore did who were lead by Moses that eminent servant of the Lord, d 1.5 ought in all reason to have sung and repeated the same expressions (though not in words exactly the same, yet in reality) that they heretofore did against that impious▪ Tyrant [Pha∣raoh,] after this manner: * 1.6 Let us sing unto the Lord, for he hath triumphed glori∣ously; the horse and the rider hath he thrown into the Sea. The Lord is my helper and defender, e 1.7 he is become my salvation, And again: who i. like unto thee, O Lord, a∣mongst the Gods: who is like unto thee? Glorious art thou amongst the Saints, won∣derful in glory, working mi∣racles. When Constantine had in reality sung these Hymns, and Songs like unto, and of the same sort with, these, in praise of Almighty God Governour of all things, and Authour of victory, he entred Rome with all trium∣phant Pomp and Splendour: and immediately the whole Senate, f 1.8 those that were of the Equestrian Order, and all the people of Rome, together with their wives and chil∣dren, received him (with a joy in their countenances which proceeded from their very hearts) as a Redeemer, a Saviour, a publick Father, and Benefactour, and with acclamations, and a glad∣ness insatiable. But he, pos∣sessing a piety towards God that was naturally implanted on him, was not in the least elevated in mind at these po∣pular acclamations, nor puffed up with these com∣mendations, but being sufficiently sensible of the divine assistance in this his enterprise, he pre∣sently gave command, that the Trophy of our Saviour's passion should be put g 1.9 into the hand of a Statue erected to him. And when they had erected his Statue in the most publick place of all Rome, holding in its right hand the salutary sign of the Cross, he commanded an inscription to be
Engraven upon the basis of it in Latine, contai∣ning these very words:
BY THIS SAVING SIGN WHICH IS THE COGNIZANCE OF TRUE VALOUR, I HAVE DELIVERED AND FREED YOUR CITY FROM THE SLAVISH YOAK OF THE TYRANT, AND HAVE SET AT LIBERTY THE SENATE AND PEOPLE OF ROME, AND RESTORED THEM TO THEIR ANTIENT SPLENDOUR AND DIGNITY.
After this, Constantine the Emperour and Lici∣nius his Collegue, (who was not then faln into that extravagant madness which afterwards de∣praved his intellectuals) having both together worshipped and reconciled themselves to God the author of all the good which had hapned to them, did with an unanimous accord and consent enact a most compleat and full Law in behalf of the Christians. And they sent a relation of the miracles which God had done for them, and an account of their victory over the Tyrant, together with this their law, to Maximin who as yet was Emperour in the Eastern parts, and pretended friendship towards them. But he, like a Tyrant, was discontented and dejected at this news: yet being afterwards unwilling to seem to yield to others, and also out of fear to them who had con∣firmed the Edict, daring not h 1.10 to suppress and conceal it, he directs this his first Rescript in be∣half of the Christians, to his Ministers, as it were of his own accord and by his own authority, though he was forced to it; Wherein with much artifice he feigneth concerning himself such things as were never done by him.
A Copy of the Translation of Maximin the Tyrant's Rescript.
i 1.11 JOVIUS MAXIMINUS AUGUS∣TUS, to SABINUS. I suppose it well known to your Gravity, and to all men, that our Lords and Fathers Diocletian and Maximian (when they perceived that almost all men, deserting the Religious wor∣ship of the Gods, joyned and applied themselves to the Sect of the Christians,) did right∣ly and duly decree, that all those persons who had Apo∣statized from the wor∣ship and service of their Gods, should be re-called to the worship of the Gods by a publick punishment and chastisement. But when with an happy Omen I first came into these k 1.12 Eastern Pro∣vinces, and found that very many men (who might be serviceable to the Republick) were exil'd and confin'd by the Judges, for the reason afore∣said, to certain places appoin∣ted them; I gave a charge to all the Judges, that none of them should for the future treat the Subjects of their Provinces so barbarously; but that they should rather re∣gain them to the service of the Gods by courteous per∣swasives and kind exhorta∣tions. During the time there∣fore that our Commands were, according to our Injunction, strictly observed, it happened that there was not one in all our Eastern Provinces either confin'd, or injured: but, in regard no trouble or disquie∣tude happened to them, they were the rather reduc'd to the worship of the Gods. After this, in l 1.13 the last year, when I successfully made a journey to Nicomedia, and there abode, the Citizens of that City came to me with the Images of their Gods, beg∣ging of me with much earnestness that those sort of men might by no means be permitted to inhabite a∣mongst them. But in regard I understood that a great many men of that Religion liv'd in those parts, I gave them this answer: that I was very well plea∣sed with, and thankful to them for, their address, but did not perceive that that was the desire of all men in general. If therefore, any do persist in the [Christians] superstition, every one of them may have his free liberty; to choose what pleases him; and if they will embrace the service of the Gods, they also may do that. I thought it requisite to return a kind reply to the Nicomedians, as well as to the other Cities, who with much importunity had presented me with the same Petition, to wit, that no Christian might dwell in their Cities; m 1.14 for so the preceding Emperours (as I observed) had always done; and it now so plea∣sed the Gods, (by whom all men are preserved, and the publick state of affairs con∣tinued in a sedate posture,) that I should grant that earnest address of theirs which they presented me with con∣cerning the divine worship of their Gods. Wherefore although I have very fre∣quently before this time, as well by Rescripts as n 1.15 Com∣mands, ordered your devo∣tedness, that the Presidents of Provinces should not be rigid or severe in their pro∣ceedings against those with∣in their districts, who are studious about the observa∣tion of the Rites and u∣sages of the Christian Re∣ligion; but that they pa∣tiently tollerate and with mo∣deration comply with them:
yet, least they should suffer any affronts or mo∣lestations, from the o 1.16 Beneficiarii, or any others, I thought it agreeable and opportune to remind your Gravity by th••se Letters, that you should rather win the Subjects of our Provinces to embrace the wor∣ship of the Gods, by flatterings and exhortations. Wherefore if any shall voluntarily take upon him to embrace and acknowledge the worship of the Gods, it is convenient that you should receive and treat such persons with the greatest kindness imaginable. But if any chuse to adhere to their own Religion, you are to permit them to take their Liberty. It is therefore required, that your devotedness observe what you are hereby injoyned; and that no person be impowered to injure, or exercise violence towards any of the Subjects of our Provinces: since it is rather convenient (as we said before) to re-call our Subjects to the worship of the Gods by fair words and kind exhortations. Moreover, that this In∣junction of Ours may come to the knowledge of all our Subjects, let it be your care to p 1.17 publish this Our Order by an Edict proposed by you.
When Maximin had issued out this Precept (be∣ing necessitated to it, and having not done it of his own accord) for all this he was not lookt upon by all men to mean unfeignedly, or worthy to be confided in, because formerly (after the like Indulgence) he had demonstrated himself to be of a mutable and perfidious disposition. None therefore of our Religion durst either q 1.18 meet together in their Ecclesiastick assemblies, or shew themselves in publick; for the Rescript did not in express words allow of this; it only contained an order that we should be preserved secure from violence and abuses: but it permitted us not either to celebrate our assemblies, or to build Churches, or to perform any of those solemnities usual with us: although Constantine and Licinius, the Pa∣trons of Peace and Piety, r 1.19 had by their Letters acquainted him, that they had both permitted us to doe these things, and also had granted the same to all under their Government by their Rescripts and Decrees. But the most impious Tyrant was resolv'd not to yield thus, till such time as, ha∣ving been prosecuted by divine justice, he was at length forced to it, whether he would or no.
In all our M. SS. the Titles of the Cha∣pters are transpos'd; that which ought to be the Title of the tenth Chapter is given to the ninth, and on the contrary that which ought to be prefixt to the ninth is set before the tenth. This mistake we had corrected in our translation, but because we would do nothing without the Authority of the M. SS. we did therefore choose rather to follow the mistake, resting satisfied in having advertised the Reader of the mistake. Vales.
After these words, in the most antient Maz. and Med. M. SS. follows this clause [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. And Licinius (who was next to him in Autho∣rity, both honoured for their wise∣dom and piety;) two most pious [Emperours] having been encou∣raged by God the supream King and Saviour of all men against two most impious Tyrants, &c.] which we have here inserted, judging it to be genuine and penned by Eu∣sebius himself, as 'tis apparent from what follows. For in the end of the period Licinius is men∣tioned as well as Constantine: whence 'tis plain, that Eusebius had spoken of both of them at the beginning of the period. But the Transcriber designedly expunged Licinius's name here, upon ac∣count of the impieties he com∣mitted afterwards. The Fuk. and Savill M. SS. does also agree with the Maz. and Med. M. SS. in in∣serting this clause here. Vales.
These words occur at Exod. 15. 4. The phrase in the Hebrew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which the Septuagint translation renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; our English translation, his chosen Ca∣ptains. Expositours differ in their explications of these words. Va∣lesius thinks the Vulgar transla∣tion is truest; 'tis there rendred ternos ex curribus pugnantes, that is, The Three fighting out of the Chariots. The true import of the Hebrew is, The valiantest, or (as the Caldeo renders) the fai∣rest, Captaines; called The Three or Third, from their being the third sort of Governours in the Kingdom of Egypt. See Ains∣worth. Exod. 14. 7. and 15. 4.
Psal. 7. 17. 18.
I mislike Christophorson's Ver∣sion of these words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which he translates [canere potuisset, could have sung:] he ought rather to have rendred it [cecinerit, should have sung:] For Eu∣sebius says, that Constantine did sing so, though not in exact words, yet really and truly. Vales.
Exod. 15. 1, 2, 11.
In the Maz. and Savil. M. SS. this place is thus written [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Lord my helper and defender is become my salvation:] which reading is confirmed by Rufinus's Version, who translates it thus [Adjutor & protector meus, & factus est mihi in salutem:] This passage occurs at Exod. 15. 2; where the Roman Edition of the Septua∣gint has not these two words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which I wonder at: for I am very certain that Eusebius made use of the Septua∣gint translation. Vales.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Greeks call them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whom the Latines call [Perfectissimi, most Perfect] This Title Perfectissimi was appropi∣ated to them of the Ordinis E∣questris, or Roman Knights; as Clarissimi was a title peculiar to them of the Senatorian Order. The Emperour's Prefects and Treasurers, who were always Knights, had the title of Per∣fectissimi given them. This dig∣nity or title in antient inscripti∣ons is signified by these Cha∣racters P. V. (i. e.) Vir. Per∣fectissimus: see Gruter, pag. 1098; and my notes on Amm. Marcell. p. 202. Vales.
Instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we chose to Read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, over, or into the hand: which Rufinus confirms and explains thus, Vexillum Dominicae crucis in dexter•• suâ jub••s depingi. Vales.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (though otherwise rendred by some tran∣slatours) signifies the same as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a phrase before used in the first chapter of this ninth book. The import of it is seponere, occultare; to conceal, or sup∣press the Edict, as Maximin did before in the first Chapter of this ninth book, when Galerius's Rescript was sent him. But when Constantine and Licinius, after the overthrow of Maxentius, sent their Decree to him in favour of the Christians; he durst not conceal it metu superio∣rum, fearing them, as being his superiours. Vales.
Diocletian was the first that assumed to himself this sirname, Jovius; as his Col∣legue Maximian did that of Her∣culius. Aferwards when Constan∣tius and Galerius were created Caesar's, Galerius, by marrying Diocletian's daughter, and living with him in the East, came to be called Caesar Jovius; and Con∣stantius, by marrying Herculius's daughter in law; and living with him in the Western parts, was called Caesar Herculius. Af∣terwards when Galerius died, Maximin, who was by him crea∣ted Caesar, assumed to himself the sirname of Jovius; which Eusebius here takes notice of. See the Chronicon Alexandrian. Vales.
Under the name of the East, Egypt also is contained. For the Government hereof was committed to Maximinus Caesar. For Maximimus (after he was made Caesar by Galerius) re∣ceived the jurisdiction over all those Provinces, which Diocle∣tian had reserved to himself. And hence it came to pass, that Egypt was reckoned amongst the Eastern Provinces a long while after. So Amm. Marcellinus (B. 14. where he recounts the Provinces of the East,) reckons Egypt and Mesopotamia amongst them. Further, Egypt was originally under the Comes of the East, as we are informed from an antient inscription; the Contents where∣of are these; M. MAECIO MEMMIO FURIO BALBURIO CAECILI∣ANO PLACIDO C. V. COMITI ORIENTIS. AEGYPTI. MESOPO∣TAMIAE. CONSULI ORDINARIO, &c. Vales.
'〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the year past, (i. e.) the year of Christ 311. when Maximian was the eighth time Consul, for in this very year (wherein Galerius died, Maximin seized upon Bi∣thynia, which Galerius (together with Illyricum and Thrace) had reserved for himself. Vales.
This place is very intricate and obscure: and first, there is a difficulty in these words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which some translated propterea quòd, because, but the ad∣verb [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] may be rendred ità, so, and then this is the mea∣ning of the place. (viz.) I re∣turn'd a kind reply to the Nicome∣dians, which the Emperours my pre∣decessours always were careful to do. The next difficulty is in these words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it therefore pleased the Gods, &c.] But we ra∣ther read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and it now so pleased the Gods, &c. By this means [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is fitly oppos'd to the preceding words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the antient Empe∣rours. &c.] according to this e∣mendation we have translated the place. Vales.
Maximin does here make a distinction betwixt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Letters and Commands. Letters or Rescripts were sent by the Emperours to the Magistrates or Presidents into their Provinces when they were absent from Court: Mandata or Commands were given them by the Emperour when they were with him, before they went to their Provinces, all which commands were bound up in a short Libel. And this was one of the chief of their charges given them (to wit,) that they should be careful of their health. The Civilians speak much concerning these mandata Principum. Vales.
Those Souldiers were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Be∣neficiarii, that were promoted by the favour of the Tri∣bune; they were pri∣viledged from seve∣ral Duties and Mili∣tary hard∣ships (as says Ver∣getius.) Vales.
It was usual that the Prae∣sects of the Praetorium should, immediately upon Receipt of the Em∣perour's Law, publish it to the Subjects by their Edict. Sometimes they did promulge the Emperours Law before their own Edict; sometimes they Proclaimed their own Edict, and only mentioned in it the Emperour's Law. Thus did Sabinus, in the next chapter of this ninth book. But Rufinus says that he Proclaimed the Emperour's Law before his own Edict. True it is, we must confess, that the Emperours Laws were published before the Edicts of the Presidents most commonly. Of this we have a notable instance in the Con∣ference at Carthage, where after the Reading of the Emperour's Letter to Marcellinus the Tribune and the Notarius, Marcellinus's Edict was read. We must suppose the same thing concerning the Emperour's Rescripts: which were always placed before the Edicts of the Magi∣strates. So did Himerius Rationalist of Egypt, in his Epistle to the Governour of Marcot••; which Athanasius has related in his Apo∣logy. Vales.
By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 us'd in this place, we must not understand a Council of Bishops, but an Ec∣clesiastick Congrega∣tion, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is some∣times us'd in that sence, and Niceph. in this place uses [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. to meet together in their assemblies] instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which word I greatly approve of as explaining the place. Vales.
These words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Musculus and Christoph. render thus; Maximino, ut ista concederet, scripserant, they had written to Maximin that he should grant it. But I think Eusebius's meaning was otherwise, (to wit,) Constantine and Licinius wrote to Maximin that they had given free liberty to the Christians to exercise their Religion▪ to celebrate their assemblies, and to build Churches, &c. For it seems unlikely and some thing arrogant, that Constantine and Licinius should command Maximin, their Collegue, to grant these Priviledges to the Christians. Vales.