CHAP. XX.
stand that the truth of his revelation was incompatible with the worship of the gods. The obstacles which. he had probably experienced in his own mind, instructed him to proceed with caution in the momentous change of a national religion; and he insensibly discovered his new opinions, as far as he could enforce them with safety and with effect. During the whole course of his reign, the stream of Christianity flowed with a gentle, though accelerated, motion: but its general direction was sometimes checked, and sometimes diverted, by the accidental circumstances of the times, and by the prudence, or possibly by the caprice, of the monarch. His ministers were permitted to signify the intentions of their master in the various language which was best adapted to their respective principles[1]; and he artfully balanced the hopes and fears of his subjects. A.D. 321. by publishing in the same year two edicts; the first of which enjoined the solemn observance of Sunday[2], and the second directed the regular consultation of the aruspices[3]. While this important revolution yet remained in suspense, the christians and the pagans watched the conduct of their sovereign with the same anxiety, but with very opposite sentiments. The former were prompted by every motive of zeal, as well as vanity, to exaggerate the marks of his favour, and the evidences of his faith. The latter, till their just apprehensions were changed into despair and resentment, attempted to conceal from the world, and from themselves, that the gods of Rome could no longer reckon the emperor in the number of their votaries. The
- ↑ The quaestor, or secretary, who composed the law of the Theodosian Code, makes his master say with indifference, " hominibus supradictae religionis." L. xvi. tit. ii. leg. 1. The minister of ecclesiastical affairs was allowed a more devout and respectful style, (
Greek characters); the legal, most holy, and catholic worship. See Euseb. Hist. Eccles. 1. x. c. 6.
- ↑ Cod. Theodos. 1. ii. tit. viii. leg. 1 ; Cod. Justinian, 1. iii. tit. xii. leg. 3. Constantine styles the Lord's day dies soils, a name which could not offend the ears of his pagan subjects.
- ↑ Cod. Theod. 1. xvi. tit. x. leg. 1. Godefroy, in the character of commentator, endeavours (tom. vi. p. 257.) to excuse Constantine; but the more zealous Baronius (Annal. Eccles. A.D. 321, No. 18.) censures his profane conduct with truth and asperity.
