History of the First Council of Nice

Front matter

CONSTANTINE THE GREAT

OF THE

A

Introduction

INTRODUCTION.

The words Council, Synod, and Convention are synonymous. There were many Councils held in Christendom before that of Nice; but they were not Œcumenical, that is, general or universal. At the first Councils the bishops probably represented only their several churches, but they gradually assumed more extensive powers, and claimed to represent larger districts.

In apostolic times the apostles chose the bishops; afterwards the disciples of the apostles chose them, subject to the approval of the community. After this age the bishops of a province mot together and appointed new bishops, which choice had to be ratified by the people. At the Council of Nice a new plan was adopted, as will be seen in the canons.

In this history of a single Council we shall obtain a glimpse of the condition of the Christian Church of that day, Constantine, the great emperor of Rome, being decidedly the most conspicuous figure in the picture. Therefore it seemed proper to add to this edition, his likeness, taken from a coin, and a sketch of his life. It is a pity that so splendid a man, both in form and courage, should have marred his record toward the end of life by inhuman acts of cruelty against his rivals and even his nearest relations. It don't seem possible that he could deem his baptism sufficient to wash out such stains and purify his soul. But he had heartless courtiers about him, who probably encouraged his pretensions to righteousness, and pandered to his vilest propensities.

He wished to convey the idea to his subjects that he felt sure of heaven; for he had a large gold coin struck, which represented, on one side, himself, partially concealed by a veil, and, on the other, his figure in a chariot, drawn by horses ascending to heaven, and a hand reaching down from the sky to receive him. I was somewhat amused to find, in an old Spanish work by Mexia, translated and published in London, A. D. 1604, the singular remarks of that author upon the last part of Constantine's life. He says that appearances are against the propriety of some of his acts, but then he found they must be all right, because St. Jerome and several other saints and popes had endorsed the great emperor as a good Christian and heir to eternal bliss. The modern Protestant writers are not so lenient towards him. How it happens that no Arian histories exist, I know not; unless it is because their enemies, the trinitarians, have destroyed them. It was the custom to punish heretics and burn their books in the very first days of Christian rule. Christianity, as an institution of the government, was little better than the old religion. It soon became transformed, so that Christ would have been ashamed of its name. As soon as there were fortunes to be made in the Church, it became the fruitful field of worldly ambition.

In regard to the Canons and Decrees: I think the best time for the Easter Festival would have been the ancient, honored day of the Jewish Passover. It was opposed merely by a whim of Constantine, because, as a Roman, he hated the nation which his country had long detested and persecuted, that is, the Jews, although he was forced to admit that God had ever preferred them before all other people. His change in the Day of Rest arose from the same unjust prejudice. The Sabbath was as good for Gentiles, as it had been for Israel; and, although Christ did not regard it as holy, he never appointed any other in its stead.

One of the canons forbids kneeling at prayers on Sundays. Dr. A. P. Stanley thinks this rule was adopted because the apostles used always to pray standing. But I suppose it was so ordered because Sunday was considered a day of triumph and rejoicing, not of humiliation. It was believed that on that day Christ rose from the dead, and conquered death and hell. Kneeling was a sign of submission to an enemy; therefore it was inappropriate for Sunday. It is strange no public prayers were offered at the Council. Another canon forbids the election of a eunuch to the office of bishop. To degrade manhood was deemed by some the best way to exalt their religion. Such folly needed to be discouraged by a stronger condemnation. Constantine showed the greatest respect to the confessors and ascetics. He put his lips to the scars received in persecution, and fancied he drew godliness from them.

Perhaps he did this to win the hearts of the good bishops. However, his superstition was equal to his cunning. He praised and patronized monks, nuns, hermits and devotees of every sort, who deprived themselves of the comforts of life, and despised nearly all social obligations. To live in rags and dirt, and eat herbs like some beasts was the holiest fashion in the estimation of the early Fathers. (They could not have deduced it from the life of Christ.) That kind of Christians, as well as martyrs, were often reputed to be workers of miracles.

No mention is made of the Bible being read publicly in the meetings of the "Great and Holy Synod," as it was called. St. Jerome said that he had heard from one of the fathers that the book of Judith was approved at Nicæa. But no other early writer mentions it. Historians often remark that the fathers had a way of interpreting Scripture different from ours, in these days. Constantine, in his "Oration to the Saints," speaks of the Garden of Eden as being located in some other world; and this was the belief of Tertullian and several other Christian writers, as Tatian, Clement of Alexandria, Origen, Jerome, &c. We can't help mistrusting the sincerity of some of the early Greek converts, who, immediately upon espousing the new religion, began to write books and sign the names of celebrated apostles or martyrs to their devout productions. The Epistle to the Hebrews, ascribed to Paul, is one of these. But it was so well done that many were willing to accept it as inspired. All the best critics say it cannot be Paul's writing, although it seems to contain his ideas, expressed by some other author.

The Apocalypse is another doubtful book. Modern criticism even rejects portions of the four evangelists. It would be remarkable that an unlettered Galilean, should have introduced into his book the Platonic "Logos," that is, "Word," just as the great philosopher used it, and laid the very bottom foundation of the Nicene creed. Does any one nowadays undertake to prove that John, the disciple of Jesus, wrote that book, or even dictated it?

Then there was a work called the Shepherd of Hermas, that many early Christians took to be inspired; but they couldn't tell who was the author. It was made to sell to the faithful, simple souls, who looked only at the surface of such works. The story pleased them, being in saintly style, although a rather low style.

The Nicene fathers argued that the pagan religion was derived from the poets; and, therefore, was not of divine origin. But how could they deem that an objection, seeing that the prophets of the Old Testament were nearly all poets? And the most ancient religious books of various nations were sacred poems. It seems to me that faith and hope, which are considered the principal parts of religion, are peculiarly poetical themes. They are not scientific deductions, or historical facts. All men have capacity to enjoy them, whereas but few can comprehend or appreciate a logical argument, or oven understand what is sufficient evidence to establish great theological dogmas. Most people must, therefore, necessarily found their belief upon the statements and practice of others; and such theories will be chosen, as are pleasing and flattering, whether in works of poetry or prose, provided they have been approved by custom and beloved forefathers. This disposition in mankind accounts for the tenacity with which many absurd principles are retained in institutions that have come down to us from the dark ages. It is the duty of science to dispel and discourage such things. Hence we often find the great savans, like Huxley and Tyndall, boldly opposing time-honored fallacies and false doctrines of the religious sects. The Council of Nice set the example of trying to compel Christians to adopt its modes of faith. That plan was not so fair as those pursued by the great philosophers. I suppose the Nicene fathers considered faith in Christ and the resurrection from the dead, as the fundamental doctrines of their religion. But there had been, as great and good religious teachers as they, who inserted no idea of a future state in their creeds: for instance, Moses and Confucius.

The great Hebrew author of Job makes him say:—

I have made my bed in the darkness, And where is now my hope? As the waters fail from the sea, And the Hood decayeth and drieth up, So man lieth down and riseth not."

Solomon, or another poet, in the name of that learned king, says:—

For him that is joined to all the living there is hope, For a living dog is better than a dead lion. The living know that they shall die, But the dead know not anything, Neither have they any more a reward. All things come alike to all, This is an evil among all things That are done under the sun, That there is one event unto all. There is one event to the righteous and to the wicked."

—Eccles. The Israelities had no belief, at this time, in an incorporeal soul, any more than the Egyptians had in the time of Moses. They believed in ghosts.

But one of our English poets sings,—

Religion! Providence! an after state! Here is firm footing; here is solid rock! His hand the good man fastens on the skies, And bids Earth roll, nor feeds her idle whirl. Poor mutilated wretch that disbelieves! By dark distrust his being cut in two, In both parts perishes; life void of joy, Sad prelude of eternity in pain!"

—Young. Whether Jesus taught the doctrine of an eternal hell for punishment in the after life, is a question among doctors of divinity. Origen denied it. The Roman Catholic Church has adopted purgatory in imitation of the sheol, hades or tartarus. That church has many doctrines, forms and rites similar to those of the older religions. Jesus seems to have considered doing good deeds and living a pure life, the true way to worship God.

Index

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Achillas, or Achilles, bishop of Alexandria, 34, 37, 45.

Acesius, bishop of the Novatians, invited to the Council, 103.

Admission of women forbidden, 100.

Adultery, remark of Constantine upon, 114.

Ælia, or Jerusalem, 102.

Ætians, 119. See Eunomians.

Ætins, originator of the Ætian, or Eunomian sect of Ariaus, sketch of, 47, 119.

Aithalis, or Aithalas, 45.

Alaphio, 45.

Aix, Council of, 96.

Alexander, bishop of Alexandria, 34, 36; letter, 37; dies, 85.

Alexander, of Byzantium, 55.

Alexandrian Synod, 73.

Ambrose, Saint, composes hymns, 78; quoted, 104.

Ammonius, lather of Arius, 34.

Amphion, of Epiphania, 55, and another of Sidon, 55.

Anthony of Tarsus, 55.

Apion, son of Alexander, 45.

Apollinaris, junior, of Antioch, 117.

Arians, bent upon establishing their doctrines, 87, 88; their arguments reported, 86, 87, 88; seventeen bishops at first side with Arius, 90; favored by Constautine, 60, 70; contests of, 117.

Arian sect, 30.

Arians, of later times, 30.

Arian singers, 73.

Arian Council, 116.

Arius, originator of Arianism, sketches of him, 34, 47, 110; opposition to him, 36; he writes to Eusebius, of Nicomedia, 46; his friends, 47; excommunicated and banished, 72; or anathematized, 108; recalled, 70; his creed, 71; death of, 35, 117.

Arius, another of this name, 45.

Armentarius, 14.

Arostanes, or Aristens, 55.

Athanasius, of Anazarbus, 47, 55, 119.

Athanasius, the archbishop of Alexandria, 71; succeeds Alexander, 60; quoted, 85, 86, 87, 88, 89, etc.; sketches of him, 118.

Attig's Hist. Con. Niceni, 76.

Augusta, 19.

Auxanon, 55.

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Basil, of Amasia, 55.

Banquet of Constantine, to which he invites all the bishops, 114.

Baronius' Annals of the Church, quoted, 30.

Bethlehem Church, 19.

Beveridge's Pandecta Canonum, quoted, 104, etc.

Bingham's Antiquities of the Christian Church, quoted, 73.

Bishops, known to have attended the Council of Nice, 55; their manner of discussion, 60; their flattery of the emperor, 23.

Boniface iii., 36.

Books of the Bible, 94.

Bower's Lives of the Popes, quoted, 36.

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Cæcilian, of Carthage, 55.

Canon of Scriptures, 94.

Canons of Nice, 76; twenty established, 98.

Candidus, the Arian, 74.

Carpones, 45.

Carthage, Council of, 96.

Cathari, i. e., the pure (or Puritans), 102.

Celibacy, 20, 90.

Chlorus, 13, 19.

Christ's divine nature, 29.

Chrysostom, John, 20.

Clark's Hefele, quoted, 86.

Claudia, 13.

Coluthus, 38.

Confessors present, 54.

Conclusion of this history, 120.

Constans, son of Constantine, 26.

Constantia, sister of Constantine, 23, 25; friendly to Arius, 70.

Constantine, his life, 13; baptized, 21; dies, 21; his army, 22; his cruelty to captives, 23; his daughters, 26; his will, 26; his character, 23, 29, 108; his letter to Alexander and Arius, 52; splendid appearance and speech of, 65; cause of his lenity to Arius, 70; his letters quoted, 75,

76; he argues the homoöusian, 87, 90; friendly to Acesius, 103; his epistle to absent bishops, 111; his Vicennalia and banquet, 114.

Constantius-Chlorus, 19.

Constantius, son of Constantine, 26.

Consubstantial Creed, by which party proposed, 71; introduced, and established, 79, 80.

Cornelius, bishop of Rome, 103.

Council, Arian, prior to the Nicene, 116; of Antioch, 116.

Council of Nice, causes of its convocation, 29–33; its objects and results, 30; date and locality, 31; last day's proceedings, 115; who presided, 64; the discussions, 69; number of bishops present, 57; number of persons present, 54.

Council of Nice, the second, 51;

Council of Tyre, 85.

Councils of various times and places, 30.

Creed of the Orthodox party, 94; confirmed by decree of Constantine, 107; Arian rejected, 69.

Crispus, son of Constantine, 23, 24, 25, 26.

Cyclopædia, New American, quoted, 96, etc.

Cynon, 55.

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Dachius, of Berenice, 55.

Dalmatius, 24, 26.

Day of Rest, 4.

Daza, 18.

Deacons, their duties, 106.

Desios (Lat. Desius), the Greek name of the month of June, 57.

Diocletian, 13, 62.

Dionysius, bishop of Rome, 89.

Divine nature of Christ, 35.

Doctrine and discipline. See Canons.

Domnus, of Stridon, 55.

Dying penitents, 105.

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Easter, the day on which Christ's, resurrection is commemorated, called also Paschal feast, festival, or solemnity, first instituted A. D. 68, 97, 112.

Ecclesiastes, quoted, 8.

Epilogue, 117.

Epiphanius, his account of heresies quoted, 34, etc.; sketch of, 92.

Eucharist, 106.

Eulalius, 55.

Eunomius, the acute theologian, and founder of a sect of Arians, 119.

Eupsychius, of Tyana, 55.

Eusebians, i. e., Arians, 118.

Eusebius, of Nicomedia, 25, 26, 70, 72; his letter to Paulinus, bishop of Tyre, 49; defends and supports Arius, 60, etc.; the Arians, called also Eusebians, propound their doctrines, 60; baptizes Constantine, 21, 60; sketch of, 118, 60.

Eusebius Pamphilus, or Pamphili, bishop of Cæsarea, 50, 62; his letter to Alexander, 13, 25, 43, of, 59; his letter quoted, 79; his 46, 115; quoted, 59, etc.; sketch creed, 78; subscribes the Nicene Creed, 82.

Eustathius, bishop of Antioch, 55, 68; quoted, 85, 72, etc.; sketch of, 84.

Eustorgius, 55.

Eutropius, 13.

Eutychius, 55.

Euzoius, the Arian, 45.

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Fabianus, bishop of Rome, 102.

Fausta, 17, 23, 25, 26.

Formulary, or confession of faith, 94; of Eusebius Pamphilus, 79. See, also, Creed.

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Gaius, 45.

Galerius, 13, 14, 17.

Gallus, 25.

Garden of Eden, 6.

Gibbon's Decline and Fall of the Roman Empire, quoted, 23, 24, 25, 27, 47, 120.

Gratian, 26.

Gregory, of Berytus, which was anciently "Beroe," and is now Beirout, and the name "Berea," given in Theodoret, should probably be Beroe, 47, 55.

Gregory, of Cæsarea, quoted, 64.

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Hadrian, or Adrian, pope of Rome, quoted, 58.

Hagiograpba, 93.

Hammond's Canons, quoted, 76.

Hanibalianus, 24.

Harpocration, 55.

Hefele, quoted, 86, 95.

Hell, 8.

Helladius, 45.

Hellanicus, 47, 55.

Helena, 13, 19, 26, 28.

Hermogenes, 55.

Hilary, ecclesiastical historian, quoted, 58.

Hippo, Council of, 94.

Holy Sepulchre, 19.

Homoiousios, introduced by the Arians, 70.

Homoöusian, the, 71, 72; explained by Constantine, 90.

Homoöusios, the word introduced by the Orthodox, 70, 71, 96.

Hosius, or Osius, bishop of Corduba (Cordova), 28, 29, 51, 119, 64; sketch of him, 119.

Huxley, 7.

Hymn to God, 97.

Hymns, first composed by Arius, St. Ambrose, Victorinus, etc., 73; one to God, decreed by the Council, 97.

Hypatius, of Gangra, 56.

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, 3.

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James, bishop of Antioch (alias Nisibis, or Nisbis) in Mygdonia, 53, 56.

Jerome, ecclesiastical historian, quoted, 58, 93, etc.

Jews, their Passover, 29, 97, 112.

Job, 7.

John, the Persian, 56.

Judith, Book of, 93.

Julian, the emperor, 23, 25, 26.

Julius Constantius, 24.

Julius, 45.

Justin Martyr, quoted, 106.

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Kneeling at prayers, 107.

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Laodicea, Council of, 94.

Labarum, 15, 16.

Lapsed presbyters, 105; catechumens, 106.

Lardner, Dr., quoted, 31.

Lateran Palace, 17.

Latin bishops, 57.

Leontius, bishop, a eunuch, 56, 98.

Letter, of Alexander, bishop of Alexandria, concerning Arius, 37; of Constantine, 75; of Arius, 46; of Eusebius, of Nicomedia, 49; of Eusebius Pamphilus, 79; others of Constantine, quoted, 76, 111.

Licinius, 17, 18, 23, 33, 53.

Licinius, son of Licinius, 26.

Longinus, of Cappodocia, 56.

Longinus, of Poutus, 56.

Lord's Day made legal Sunday, 20.

Lucian, of Antioch, 116.

Lucius, 45.

Luther, Martin, quoted, 96.

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Macarius, 47, 56.

Macedonius, 118.

Mansi, quoted, 54.

Marcellianus, 36.

Marcellus, of Ancyra, 56, 117.

Marcus, of Calabria, 56.

Marcus Aurelius, 28.

Maris, the Arian, 56, 72, 70.

Maronite, 75.

Martial, the poet, quoted, 75.

Martyr, Justin, quoted, 106.

Mary, "mother of God," 43.

Maxentius, 16, 13.

Maximian, 13, 17, 18, 23.

Maximin, 18, 33, 92.

Meletians, 29, 91, 92.

Meletius, of Lycus, and his followers, 56, 91.

Meletius, of Pontus, 56.

Menas, or Minas, 45.

Menophantus Bides with Arius, 56, 69.

Mexia, quoted, 4.

Mill, J. S., quoted, 28.

Miltiades, or Melchiades, 36.

Minervina, 14, 24.

Miracles, performers of, present, 59, 61.

Moses, 7, 8.

Mosheim's Institutes, quoted, 32, etc.

Mount of Olives Church, 19.

Murdock, Dr. James, quoted, 32, etc.

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Narcissus, the Arian, 56, 69.

Neander, ecclesiastical historian, quoted, 32, etc.

Nero mentioned, 28.

Nice, its ancient and modern names, 52.

Nicasius, 56.

Nicholas, of Myra, 56.

Novations, 31; re-admitted to communion, 102.

Novatus, or Novatian, and his sect, 102, 103; sketch of him, 102.

Number of bishops present, 57.

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Objects of the Council, 29.

Ordination of bishops, 100.

Origen, quoted, 8,

Orthodox faith. See Nicene Creed, Homoöusian, etc.

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Pagi, Dr. Anthony, editor of Baronius, quoted, 64, etc.

Pamphylus, or Pamphilus, the martyr, 59.

Paphnutius, of Egypt, 54, 56, 59; favors marriage, 90; being a confessor, his wounds kissed by the emperor, 113.

Parties present, 59.

Passover, or Paschal festival, 29, 97.

Pastor, book of the, quoted, 87.

Patrophilus, the Arian, 56.

Paul, 12 years old, 56,

Paulinus and Julian, consuls of Pome, 31, 57.

Paulinus, bishop of Antioch, 64.

Paulinus, bishop of Tyre, 43, 47.

Paul, of Neo-Cæsarea, a confessor, 56.

Paul, of Samosata, 106.

Penitent, a dying one, 105.

Petavius, Dionysus, editor of Epiphanius, quoted, 34, 37.

Persecutions by the Roman emperors, 53.

Peter, bishop of Alexandria, a martyr, 33, 34, 92.

Philogonius, 25, 45, 47.

Philostorgius, ecclesiastical historian, sketch of him, 47, 48; quoted, 47, 73.

Photinus, of Sirmium, 117.

Pistus, of Athens, 56.

Plato and his logos, 22.

Platonism, 35, 117.

Pope, 36 (a title first adopted at Rome, by Hygenus, A. D. 138), supremacy of the Roman, 36.

Potamon, of Heraclea, 56.

Presidents of the Council, 64.

Primacy of certain churches, 101.

Protogenes, 56.

Purgatory, 8.

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Quarrels of the bishops settled by Constantine, 67.

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Roman pope, 36, 102.

Rufinus, ecclesiastical historian, quoted, 58, 90.

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Sabbath, 20.

Sabellianism, 34, 117.

Sarmatis, 45.

Schisms. See Arians, Meletians, Novations, Eunomians, etc.

Schlegel, J. R., quoted, 26.

Second marriage, 104.

Secundus, the Arian, 56; anathematized, 69; excommunicated, 90.

Self-mutilators, proscribed, 98.

Sentianus, 56.

Sibyls, as true predictors, 22.

Silvester, bishop, or pope, of Rome, 17, 36.

Socrates, the philosopher, 22.

Socrates Scholasticus, ecclesiastical historian, sketch of him, 31; quoted, 52, etc.

Solomon, king, 8.

Sotadés, a poet, 75.

Sozomen, ecclesiastical historian, sketch of him, 45; quoted, 53, 61, 90, 91, 103, 114, etc.

Spyridon, 61, 57, 59.

Sunday instituted, 20.

Stanley, A. P., dean of Westminster, quoted, 21, 23, 24, 28.

Symbol (see Creed and Formulary), 94.

Synodical epistle, 107.

Synodicon, of Athanasius, 54.

Synod. See Council.

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Tarcodinatus, 57.

Thalia, 69; quoted, 85, 86, 73.

Theodora, 19.

Theodore, of Mopsuestia, quoted, 64.

Theodoret, of Heraclea, 57.

Theodoret, ecclesiastical historian, sketch of him, 33; quoted, 33, etc,

Theodotus, 43.

Theodotius, 47, 57.

Theognis, the Arian, 57; banished, 70, 72.

Theonas, the Arian, 57, 70; excommunicated, 90.

Theophilus, 57.

Tillemont's Hist. of Rome, 117.

Translations to new Sees forbidden, 105.

Trinity dogma, its origin, etc., 35. See Plato.

Tryphillius, 57.

Tyndall, 7.

Tyre, Council of 85.

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Usury forbidden, 103.

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Valeria, 14.

Valerius, 14.

Valesias, Henry, ecclesiastical historian, quoted, 57.

Vicennalia, of Constantine, 114.

Victorinus, Fabius Marius, the rhetorician, quoted, 57, 74.

Vincent, of Rome, 57.

Virgil, quoted, 22.

Vito, or Victor, 53, 57.

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Walford, Edward, A. M., translator of Socrates, Philostorgius, etc., 33.

Women not to be Sorores, 100.

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Young, Edward, poet, 8.

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Zenobia, queen of Palmyra, 106.

Zophyrus, 57.

Zosimus, quoted, 29.

Life of Constantine

LIFE OF CONTSTANTINE.

Constantine the Great, born A. D. 274, was named Constantine, Caius Flavius Valerius Aurelius Claudius. His father was Constantius Chlorus and the mother, his wife Helena. Being the eldest son, Constantine, soon after the death of his father, in 306, was proclaimed emperor by the troops, and in 307 married Fausta, the daughter of Maximian; but Eusebius says that God, the supreme governor of the world, by his own will, appointed Constantine to be prince and sovereign.

"It is my intention," continues Eusebius, "to pass over very many of the deeds of this thrice-blessed prince, as, for example, his conflicts and engagements in the field, and his triumphs, and to speak and write of those circumstances only which refer to his religious character."

The father of Constantino had three colleagues m the government, Diocletian, Maximian and Ga , all of whom persecuted the Christians; but he was the friend of the Christians' God, and devoted to the love of Christ.

Constantine, soon after coming into power, resolved to destroy his colleague, Maxentius, who adhered to the old idolatry; but he felt the need of some more powerful aid than his army, especially on account of the wicked and magical enchantments which were so diligently practised by the tyrant. Therefore he began to seek for divine assistance.

What particularly confirmed him in this course was the recollection that his father, who had opposed the persecuting spirit of his colleagues, and honored the one Supreme God during his whole life, had found him to be the Saviour and Protector of his empire.

"Accordingly," says Eusebius, "he called on him, with earnest prayer and supplications, that he would reveal to him who he was, and stretch forth his right hand to help him in his present difficulties. And, while he was thus praying with fervent entreaty, a most marvellous sign appeared to him from heaven, the account of which it might have been difficult to receive with credit, had it been related by any other person.

"But since the victorious emperor himself, long afterwards declared it to the writer of this history, when he was honored with his acquaintance and society, and confirmed his statement by an oath, who could hesitate to credit the relation, especially since the testimony of after-time has established its truth? He said that about midday, when the sun was beginning to decline, he saw with his own eyes the trophy of a cross of light in the heavens, above the sun, and bearing the inscription: 'In hoc signo vinces!' ' Under this sign thou shalt counquer. '

"At this sight he himself was struck with amazement, and his whole army also, which happened to be following him on some expedition, and witnessed the miracle.

"He moreover said, that he doubted within himself what the import of this apparition could be. And while he continued to ponder and reason on its meaning, night imperceptibly drew on; and in his sleep the Christ of God appeared to him with the same sign which he had seen in the heavens, and commanded him to procure a standard made in the likeness of that sign, and to use it as a safeguard in all engagements with his enemies.

"At dawn he set his artificers to work, and had the signal made and beautified with gold and gems. The Romans now call it the 'Labarum.' It was in the following form: A long spear overlaid with gold, crossed by a piece, laid over it. On the top of all was a crown, formed of gold and jewels interwoven, on which were placed two letters indicaing the name of Christ; the Greek letter Ρ being intersected by Χ exactly in its centre. From the transverse piece, which crossed the spear, was suspended a banner of purple cloth covered with profuse embroidery of bright jewels and gold. It was of square form, and over it (beneath the cross) was placed a golden half-length picture of the emperor and his children. This standard he ordered to be carried at the head of all his armies."

Eusebius often calls it the "saving signal," the "salutary symbol," the "salutary trophy," &c., and he moreover says the emperor told him that none of those who bore this standard ever received a wound. All the enemies' darts would stick in the spear and not touch the bearer. It is singular that Eusebius seemed to believe all the miracles Constantine ever narrated, and they were numerous.

It is said in Mosheim's Ecclesiastical History, that Eusebius was probably mistaken in regard to the emperor's vision being really seen by him; because the sign of the cross had long been used by the Christians; and it is more reasonable to suppose that Constantine only dreamed that he saw it in the heavens, as he described, with the inscription about conquering.

Eusebius is sometimes blamed for his adulation of this hero. In one place he says, God himself was present to aid him all through his reign, "holding him up to the human race as an exemplary pattern of godliness."

The first tyrant to be destroyed was Maxentius, who had been exceedingly wicked, but "his crowning point was having recourse to sorcery." When this colleague was overthrown, Constantine sang: "Who is like to Thee, O Lord, among the gods?" Then the victor set up his statue in Rome, holding in his hand the Labarum, with this inscription engraved upon it: "By virtue of this salutary sign, which is the true symbol of valor, I have preserved and liberated your city from the yoke of tyranny," &c.

The Christian ministers at Rome were treated with great distinction, and all who had been imprisoned or banished were released or recalled. Costly offerings were made to the churches, and the poor were relieved, even from the emperor's private funds.

The next tyrant to he destroyed for his crimes and impiety was Maximian, "who was detected in a treasonable conspiracy," and after him others of the same family, "all their intentions being miraculously revealed by God through visions to his servant. For he frequently vouchsafed to him manifestations of himself, the divine presence appearing to him in a most marvellous manner, and giving to him many intimations of future events."

The third tyrant was Licinius, who had married the sister of Constantine. This colleague also "employed himself in machinations against his superior, and resolved at last to carry arms against God himself, whose worshipper he knew the emperor to be."

Licinius had forbidden women to receive instruction from the bishops, or even visit the churches with men, "directing the appointment of females to be the teachers of their own sex, and devised other means for effecting the ruin of the churches." The fourth tyrant, Galerius Valerius, ruler of the Eastern provinces, who stood in the way of Constantine, had a fatal disease overtake him, as a judgment from God. And he was loaded with an enormous quantity of fat, from gluttony. A vast number of worms swarmed in him, because he had persecuted Christians, and engaged in battle relying upon demons, whom he worshipped as gods. Maximin, and his children, were destroyed, A. D. 313, by Licinius.

Licinius, after some years of peaceful rule in Thrace, Asia Minor, Syria, and Egypt, became engaged in other conflicts with Constantine, and, being taken prisoner, was put to death by his conqueror, together with his supporters.

Then Constantine adopted the title of " Victor," and so governed the Roman empire alone.

The exiled and enslaved martyrs were released, the confessors honored, and confiscated estates restored to the proper owners or heirs.

Laws were promulgated forbidding any one to erect images or practise divination, or offer sacrifice in any way in their private houses; churches were ordered to be built, and old ones to be repaired and enlarged. At this time the heathen temples were not closed or suppressed.

Great dissensions had arisen in the church of Egypt about the nature of Christ, and the time to celebrate Easter, by which Constantine was much troubled. He therefore ordered a convention to be held at Nicæa in Bithynia, to which bishops were invited from all parts of the world, hoping that harmony might result from the decision of such a Universal Assembly of the chief Christians of the world.