Constantine’s Father: Constantius Chlorus

Constantius the Father of Constantine, was for his paleness, surnamed Chlorus, a Roman by birth, whose Father was a Senator.  He was made Cæsar by Maximianus, who, together with Diocletian resigning the Empire, chose Constantius to succeed him, to whom the Government of the West fell by lot. {2} He was a man of singular clemency towards men, and piety towards God, not staining his reign with the blood of the Saints, as his predecessors had done.  He little regarded his private profit, but sought the enriching of his subjects rather, saying, that it was more behoveful for the Commonwealth, that the wealth of the Land should be dispersed in the hands of the Commons, than locked up in the Prince’s coffers.  He was so averse from all superfluities, that upon Festival days, and when he entertained strangers, he was fain to borrow plate of his friends to furnish his Cupboards.  This coming to Diocletian’s ear, he sent Ambassadors to him, reproaching him with poverty, because his treasury was empty.  But Constantius entreating them to stay a while, summoned a Parliament of his wealthiest subjects, to whom he declared his need of money, telling them that now was the time for them to express their love to their Lord and King; whereupon without delay, they strove to fill his Exchequer with gold and silver; — which being done, Constantius shewed it to the Ambassadors, bidding them tell their Master, that this treasure which he had now collected was before in the hands of his Subjects, who as so many treasurers kept it for his use.  The Ambassadors wondered at it; but after their departure, the good Emperor restored it again to the former owners, with many expressions of his royal favor towards them.

Eusebius’ Life of Constantine, or Vita Constantini, chapters 13-14.

Constantius’ Dislike of Religious Hypocrisy; and his Marriage to Helena

Also to try his Courtiers, he commanded all to sacrifice to Idols, pretending to discard all that refused so to do; but contrariwise those that obeyed, he put from the Court, saying, that they which are disloyal to God, will never be true and trusty to their Prince.  His first {3} wife was Helena, by birth a Briton, the daughter of Cælus, a British Prince; of whom he begat Constantine the Great in Britain.

See John Foxe, who references Eutropius; also, Eusebius V.C. lib. i, ch. 16; Geoffrey of Monmouth lib. 5, ch. 6.

The Youth and Upbringing of Constantine

Constantine in his youth was brought up, first with Diocletian, whom he accompanied in his travels through Palestine; and afterwards was left an Hostage with Gallerius at Rome.  He was of a comely stature, excelled others in strength, very affable, and of a Royal disposition, his inward virtues being equal to his outward shape: for which he was envied by some, and feared and hated by the Tyrants, who thereupon sought opportunity to work his overthrow; — which Constantine observing (after God had twice or thrice discovered the conspiracies that were plotted against him) he fled from Rome, having laid all the way with Post-horses for the purpose, which he left houghed, for fear of pursuit, and so he came with all speed to York, where his Father lay sick, being lately returned from an expedition which he had made against the Caledonians, and Picts.

Eusebius V.C. lib. i, ch. 19-20.

The Death of Constantius, Father of Constantine

Constantius [Chlorus] much rejoiced when he saw him, and sitting upright in his bed in the presence of his Counsellors, he said, It now sufficeth, and death is not unwelcome, seeing I leave my unaccomplished actions to be performed by thee my son, &c.  Govern the Empire with upright Justice: protect the innocent from the Tyranny of oppressors, and wipe away all tears from the Christians’ eyes, for therein above all other things, I have accounted myself most happy.  To thee therefore I leave my Diadem, and their defence, taking my faults with me to my grave, there to be buried in everlasting oblivion: but leaving my virtues (if ever I had any) to revive, and live in thee. {4}  And so taking his last farewell of his son, and friends, he ended his days Anno Christi Three hundred and six, and of his age fifty-six, having been Cæsar sixteen years, and Augustus two years.

Eusebius V.C. lib. i, ch. 21.

Constantine Proclaimed Emperor

Immediately Constantine, by acclamation of the people, assistance of the soldiers, and advice of Erocus King of the Almaines [Germans] (who by the way had accompanied him hither in his flight from Rome) was proclaimed Emperour, and successor to that part of the world which his Father held.  This election was joyfully ratified by the Senate at Rome, and gladly accepted by all other provinces, who accounted this Island of all other most happy, which first saw him Cæsar.  His first work was to prosecute the war begun by his father against the Caledonians and Picts, whom he subdued, together with the Inhabitants of the western Islands.

Eusebius V.C. lib. i, ch. 25;  Socrates Scholasticus, Ecclesiastical History, lib. 1, ch. 2.

Conflict with Maxentius the Tyrant

But the unruly Pretorian Soldiers at Rome, hearing of the death of Constantius, proclaimed Maxentius, the son of Maximianus Herculius, Emperour, who by his Necromancies, Adulteries, persecutions, and murders, grew so odious, and intolerable to all, that the Senate sent to Constantine, craving his aid to redress these things.  But in the meantime Maxentius was grown to that height of impiety, and impurity, that he violently took away men’s wives from them, and having violated their chastity, sent them back to their husbands again.  Among the rest, a Christian matron, wife to a Senator, understanding that the Tyrant’s messengers were at the door to fetch her to him, she desired some time to dress herself, and so going into her chamber, she ran a sword into her side, and fell down dead, {5} leaving her body to the burial, rather than to satisfy the Tyrant’s lust.  He also massacred, and put his Subjects to death upon every light occasion.  Many of the Senators he slew for their wealth.  He gave himself over to Magical arts, ripping open the wombs of women great with child, searching the bowels of tender Infants, and other creatures.  He by conjurations raised Devils, to consult with them about the issue of his wars.

Eusebius V.C. lib. i, ch. 26-27,33;  Socrates Scholasticus, Ecclesiastical History, lib. 1, ch. 2.

Maximianus, Father of Maxentius, Plots Against Constantine

Maximianus his father pretending a dislike of these outrageous courses of his son, repaired to his son-in-law Constantine, (who had married his daughter Fausta,) to complain to him of them.  But whilst he was with him, he secretly tampered with his daughter to make away her husband; but the good Lady revealed it to Constantine, who thereupon caused him to be put death.

Lactantius, On the Deaths of the Persecutors, ch. 27,30. (Written c. AD 317.)

Constantine Prepares for War Against Maxentius

And then commiserating the Lamentable condition of the Romans, he raised an Army, and marched towards Rome against that Tyrant Maxentius.  And drawing Licinius governor of Sclavonia (who was made Cæsar) to his side, by giving him his sister Constantia to wife, he hasted towards Rome with an Army of 90,000 foot, and eight thousand horse, levied out of Britain, France, and Germany.  But knowing well that success in war dependeth more on Divine assistance than human strength, he considered unto what God he should address his prayers for success, (for as yet he was not fully settled in the Christian faith.)  And considering that his predecessors, who had worshipped many gods, and put their trust in them, had so often miscarried; and that on the contrary, his Father, that had {6} only worshipped one, and the true God, had a happy reign, and was still preserved from man’s dangers, he therefore resolved to worship, and adore that God only, which his father had served.

Lactantius, On the Deaths of the Persecutors, ch. 43,44.

God in Christ Made Known to Constantine

Wherefore he earnestly prayed unto God, to reveal himself to him, and to prosper him in his journey.  And whilst he was thus praying, lifting up his eyes to heaven above noon day, he beheld the sign of a Cross lively figured in the air, with this inscription, In hoc vince, ‘By this overcome.’  Himself and all his Army wondering at so strange a prodigy, and being much troubled in his mind to know the meaning of it, the night following Christ appeared to him in his sleep, commanding him to make the like Figure, and Banner against his enemies.  Whereupon the next day, imparting the vision to his friends, he sent for the best goldsmiths, and Lapidaries, to make the like Cross with gold and precious stones, and withal resolving to worship that God only, who had thus appeared to him, he sent for godly ministers to instruct him therein, who shewed him that Christ was the only begotten son of God, of his coming into the world, his holy life, death, &c.  Afterwards with great courage he went forwards bearing before him, and his victorious Army, instead of the Imperial Eagle, the form of this vision embroidered upon his standard.

Eusebius V.C. lib. i, ch. 28,29;  Socrates Scholasticus, Ecclesiastical History, lib. 1, ch. 2.

Maxentius’ False Religion and Deceitful Bridge

Maxentius, as much depending upon his sorcerers, was no less confident of victory; for the furtherance whereof he framed a deceitful bridge over Tiber, to entrap Constantine; and also sent out divers armies to oppose him, before he should come near the city.  But Constantine trusting only in God, overthrew {7} at the first encounter, his first, second, and third Armies; and so marching through all Italy, he brought his victorious ensigns near the walls of Rome.  Hereupon Maxentius led forth his Army above a mile from Rome, and joined battle with Constantine, but being overcharged by the vanguard of Constantine, he with the rest of his army fled, and either through haste, or forgetfulness, took over the deceitful bridge, which he had made to entrap Constantine, but no sooner were they entered upon it, but it fell in sunder, whereby they were all drowned.

Eusebius V.C. lib. i, ch. 36,38.

Constantine’s Victory Celebrated

Constantine and his Army remaining victorious, sang praises unto God for the same.  The Senators, nobles, and all the people of Rome, being freed from servitude, received him with rejoicing hearts, and loud acclamations.  Men, women, children, and servants called him their patron and preserver.  But his humble mind was not puffed up with their praises and applause, but ascribing all to God, he gave thanks to him as the giver of victory.

Eusebius V.C. lib. i, ch. 39.

He erected for a trophy his own image, holding a banner with a cross quartered in it.  All the Western Nations also having obtained liberty hereby, kept festivals in honor of Constantine.  He published his royal edicts, whereby he restored to his subjects all those lands which had been injuriously taken from them; calling some from banishment, and freeing others from Captivity whom the Tyrants had imprisoned.  He gathered godly ministers about him, and although they went in poor and mean habits, not considering their outside, but honoring the image of God in them, he set them at his own table, and took them with him whithersoever he went, that he might {8} enjoy the benefit of their prayers.  He repaired some churches, built others, and relieved many poor men with bountiful donations and gifts.  To those that begged in the streets, and at his gate, he gave money, meat, and clothing; and to such as by wrongs and oppressions were fallen into want, he gave pensions.  He was a father to the fatherless, an husband to the widow.  He secured marriages for young maids that were orphans, to honest wealthy men, and gave them portions; and was very gracious to all petitioners and distressed suitors.

Eusebius V.C. lib. i, ch. 40-43.

Calling a Synod

And perceiving that there was much discord and various opinions in matters of religion, he called a Synod of the Clergy, where he was present himself:—dismissing his guard, as superfluous, whilst he was environed with godly and learned men.  He declared to them the controverted points, whereof they were to consult, being very desirous to settle the Church in peace and unity.  Those which were of a quiet and peaceable temper, he made much of, and much disliked those which were otherwise.  And God, to requite his care of his house, made all the barbarous nations to prostrate themselves at his feet.  He made him a conqueror, and terrible to his enemies, who of his own nature was of a most gentle and gracious disposition.  Yet some of the kindred of Maximianus conspired treason against him; but through the mercy of God (who in a wonderful manner revealed all their conspiracies to Constantine by visions and revelations) they were prevented.  God also gave him much peace and safety, whereby he delighted himself in the love of his subjects, but chiefly to see the Church of God in a flourishing condition, and so continuing {9} to the tenth year of his reign, he celebrated publick and solemn festivals, wherein he offered up prayers and praises unto God.

Eusebius V.C. lib. i, ch. 44.

Licinius’ Malignant Opposition

But as his fame increased in the minds of most, so was it much maligned by Licinius his fellow Emperor, who sought an occasion against Constantine, by raising a cruel persecution in the East against Christians, whom he never favoured in his heart, though for a time he had suffered them in the exercise of their religion.  And, besides, he plotted many treasons against Constantine, to whom God revealed them, whereby they were prevented.  Then, by feigned and crafty accusations, he raised a persecution against the godly ministers, prohibiting them from meeting together in Synods to consult about matters concerning their own, and the churches’ good;—thereby seeking to break off and interrupt the harmonious agreement of the Church, which could not be long preserved without such meetings, wherein great and weighty matters of controversy were fairly debated and determined.  Then he banished all godly men out of his Court; others he degraded from their dignity, and employed them in servile offices.  He sought to enrich himself by the spoils of others.  He threatened with death those that professed the name of Christ.  He committed many adulteries, and held that no man could live chastely: measuring others’ dispositions by his own vicious inclination.

Then Licinius made a Law, that men and women should not be present together at divine service; that Bishops should not expound the scripture to women, but that women should choose women to be their instructors {10} and preachers.  Then he commanded the congregations to meet together without the City gates in the open fields.  Such soldiers as would not sacrifice to Devils he put out of their places and offices.  He forbad any to relieve those that lay in prison and were almost famished;—yea, he made a Law that such as did relieve them, should be imprisoned themselves.  His avarice was insatiable, taxing the lands of his subjects, thereby filling his treasury with silver and gold, and yet complaining of his poverty.  He unjustly banished many and confiscated their goods.  He made his servants to abuse the wives of noblemen, and then to accuse them.  Himself deflowered virgins, and fell to open persecution of the Church, especially of the ministers, the chiefest of whom he caused secretly to be murdered.  Some churches he wholly demolished, and caused others to be shut up, that the congregations might not meet in them.  He invented new kinds of tortures for the Christians: some he caused to be cut into small pieces, and so to be thrown into the sea to feed fishes.

Eusebius V.C. lib. i, ch. 49-56.

Constantine Responds to Licinius’ Tyranny

But the afflictions of the Church coming to the ears of Constantine, who when he saw that he could not otherwise prevent them, this Champion of God presently raised military forces, so that many Troops of horse and foot resorted to him to follow his Christian Standard against the Tyrant.  And by way of preparation, he betook himself to prayer, and chose some godly ministers to attend him, esteeming them as his soul’s guard.  On the contrary, the Tyrant hearing that Constantine had undertaken (by God’s assistance) to free the Christians from his Tyranny, and had got religious men about him, he derided {11} him, and sent for the Egyptian conjurers and magicians, and their priests to sacrifice to his false gods, and to enquire the success of his war, who all with one consent promised, that he should prosper and be victorious.  And thus trusting to their promises, he marched forward, and prepared to join battle.  The two armies met in Hungary, and a little before the battle, Licinius, calling his friends and favorites into a grove where were many Idols, having lighted up waxen tapers, and made his usual sacrifices to them, he said, My friends, these are our country gods, which we from our predecessors do religiously worship. Our enemy, violating the ancient customs and blinded with error, worships a strange god, which wickedly he conceives to be the true God, [and] under whose Colours he intends to fight, and beareth his Standard before his Army.  In confidence of whose assistance he warreth against us and our gods, whom he hath traitorously forsaken, and relinquished the worship of them.  Now it will appear whether [which] of us is in an error: for if we have the victory, we shall know that our gods preserve and assist us; if Constantine’s strange God shall give him the victory over us, who are many more than they, we shall thereby know which God ought to be reverenced, &c.  And having ended his Oration, he commanded his Soldiers straight [straightway] to give battle to the enemy.

Eusebius V.C. lib. ii, ch. 3-5.

The outcome of Licinius’ First and Second Battles

About this very time, in some of those cities which were subject to Licinius, the citizens thought that they saw Troops and bands of men, of Constantine’s Army marching at noon-day through the city, as if they had gotten the victory.  Constantine having made his prayers to God, joined battle, {12} with Licinius, and gave him a great overthrow.  Many of his enemies cast away their weapons, and falling down at his feet, craved mercy, which he willingly granted them.  Licinius, forsaken of his forces, and finding by experience, that the confidence which he reposed in his false gods was fruitless, fled away, and Constantine forbad his soldiers to pursue him, hoping that the sense of his present calamity would make him leave off his wicked courses, and convert him to a milder temper.  But he, escaping into Asia the less, consulted again with conjurers, and being confident of success promised by them, raiseth another army.  Constantine being informed of this, devoted himself for a time to prayer, and having erected a Tabernacle distant from his Tents, he gave himself to godly meditation and prayer, some other faithful and religious men accompanying him in these religious exercises.

And so, marching against his enemies, they came to a second battle, where he slew many, got the victory, and carried away many trophies.  Yet he commanded his soldiers to shew mercy to the captives, and to express humanity towards them, — yea, himself paid their ransom, whereby they were delivered.  Licinius being taken prisoner, by the mediation of his wife Constantia, had his life spared, and was confined to the City of Nicomedia.  But he, after a while, practicing new treasons, was at last by command of Constantine put to death.  Whereupon the peace of God’s Saints manifestly appeared, and the Gospel of Christ had a free progress.  For no sooner was the blasting tempest of persecution blown over, but the faithful Christians, who before had hidden themselves {13} in woods, and deserts, and secret caves, came forth, re-edified the churches, celebrated festival days to God with pure hearts, and faith unfeigned.  And now the whole Roman Empire enjoying peace, religion spread abroad her bright beams to illuminate those which sat in darkness, and the shadow of death. [Luke 1.79.]  Former miseries were forgotten, and God was praised as the author of this happiness.

Eusebius V.C. lib. ii, ch. 6,10-15,18.

Constantine’s Proclamations sent abroad

Then were Constantine’s proclamations sent abroad to call home those that were banished out of their countries.  Those which had been condemned to slavery were freed; their goods which had been confiscated were restored.  Such as for their constancy in religion had been discarded out of their military offices, were put into their places again, and such as were condemned to the servility of feminine employments, he enfranchised from such base subjection.  He made Laws to redress the grievances of his subjects: enacted that the goods of those which had suffered Martyrdom should be restored to their kindred, or if they had none, to the Church.  By his edicts sent abroad into all nations in Greek and Latin, he acknowledged that God was the owner, and donour of all things, and that by his own strength he had not obtained the victory, but by God’s assistance to whom he ascribed the glory.  He also enacted that the church lands and goods that had been injuriously taken away, though now belonging to his own Crown, should be restored; that such as had purchased church lands or goods, though they had grievously offended, yet out of his accustomed clemency he freely {14} forgave them, provided that they made present restitution of the same.

Eusebius V.C. lib. ii, ch. 20,21,35.

The Promotion of Christianity and Repressing of Paganism

Then he proceeded to confer great dignities on the Christians, making them governors of provinces, and prohibited the Heathens to sacrifice to Idols, or to erect their images.  He commanded that churches should be built, and enlarged, and that the charge thereof should be defrayed out of his own treasury.

Eusebius V.C. lib. ii, ch. 44-45.

Constantine’s Response to Arianism

Having made himself famous by his pious actions, a report was brought to him of a great faction which was growing up in the Church, which beginning in the church of Alexandria, spread itself through Egypt, Libya, and Thebes, and many other provinces, and cities,—the Bishops writing, and inveighing one against another.  This fire was first kindled by Arius, which grieved Constantine as much as if himself had fallen into some great calamity.  Whereupon presently he chose one about him, who had been a zealous and faithful confessor of the truth in times of persecution, whom he sent to Alexandria to draw them to peace and concord, writing his letters to the Authors of sedition to that purpose, that,—Whereas all his designs and endeavors had tended to bring all nations to agree in one opinion in matters of religion, the rather that the heathen by such an example might the sooner be converted; and whereas some rash and seditious spirits, had by their errors made a schism in the Church of Africa, he had sent sober and religious ministers to reconcile their factious spirits, and settle peace in the Church.  But hearing that new factious seditions were sprung up amongst them, he was much grieved at it, and now wrote to them, proffering himself {15} to arbitrate, and moderate their mutual dissentions, not doubting, through the help of God, and assistance of godly and learned men, to reconcile their differences, and settle peace among them again:  And he saith, Whereas I was at Nicomedia purposing a journey into the East, the receipt of your letters diverted my intentions, being unwilling to behold that, which I was grieved to hear of, viz. your contentions, therefore by your concord and agreement open me a passage into the East, where your dissentions have shut me out, and let me see a joyful agreement amongst you, that all of us being reconciled together may praise and glorify God.  The messenger did not only deliver the letter, but dealt very earnestly with them for the settling of peace.  Yet he could not bring it to pass, the faction being grown so strong, that it was spread all over the Eastern Provinces, — the Devil envying the happiness of the Church, caused this discord and contention still to continue.

Eusebius V.C. lib. ii, ch. 61,65,66,...73.

The Rise of Arianism Explained

The first original of it was this: Arius, a Presbyter in the City of Alexandria, a man which outwardly made a great shew of holiness, denied the eternity of the Son of God with the Father, alleging that he was not of the same substance with him.  At the same time, Alexander, a man of great holiness and learning, was Bishop in that city, who being of a gentle and mild condition, endeavored to have cured Arius of that heresy, praying and admonishing him to leave his errors.  But he being of a proud and insolent nature, persisted therein, and drew many followers after him.  Hereupon Alexander proceeded to excommunicate him, which prevailing nothing, Alexander acquainted the Emperor {16} with it, saying that the mischief was grown so great that it required a great and speedy remedy.  Constantine, understanding that these divisions increased in Egypt, and amongst the Thebans, in so much as the people grew tumultuous, killing and murdering one another, and committing many other outrages, [was obliged to consult what he ought to do.  In the meanwhile,] another division sprang up at the same time, concerning the Celebration of Easter.

Eusebius V.C. lib. ii, ch. 62-63; lib. iii, ch. 4-5.

The Calling of a General Council at Nicaea

Hereupon he called a general Council in the City of Nicaea in the province of Bithynia in Asia, and having sent abroad his writs into every province, the Bishops and ministers repaired cheerfully to that place, some hoping that a universal peace would be established, others desiring to see this godly Emperor.  Here were congregated out of Asia, Africa, and Europe, three hundred and eighteen Bishops, besides Presbyters, and Deacons, whereof some were famous for their doctrine; some for their gravity and constancy; some for their experience, and age; some for their acuteness and ingenuity.  And all had their diet allowed them by the Emperor, who himself in person was present amongst them.  Upon the day appointed to begin the Council, they all assembled in the hall of the Emperor’s palace where, seats being set on both sides, they took their places according to their degrees and dignity.  Then came the Emperor with an humble countenance, and modest aspect, whereupon they all rose up.  At the upper end of the hall he stood a while, and would not sit down, till he had given a sign to the Bishops to sit down also.  Then one of the chiefest of them made a brief speech to the Emperor, and recited an hymn of {17} thanksgiving unto God.  Whereupon, the Emperor spake to this purpose: It was my desire (dear friends) to convocate you in a general council, and seeing you now assembled, I give God thanks for it.  Let not therefore any private envy deprive us of that good which we expect by this meeting; and God having made us victorious over the Tyrants, let not the Devil’s tares of dissension spring up to the disturbance of the peace of the Church.  For these are worse consequences than war; for that kills the body, the other destroys the soul.  I rejoice to see you here together, but shall much more rejoice to see unity in affection, and concord amongst you, who being men devoted to God’s service, you ought to desire, and to encourage others by your examples to embrace peace, and concord.  I entreat you therefore, beloved ministers of God and servants of Christ, take away the causes of dissension, cut off this Hydra’s head of heresy, and establish peace: so shall you please God, and me your fellow servant in the Lord.

Eusebius V.C. lib. iii, ch. 6,7,12; Socrates Scholasticus Ecclesiastical History, lib. 1, ch. 8.

The Trouble for the Council

But amongst so many Bishops, though many were good, and holy men, yet others there were full of envy and contention, whereupon they accused one another to the Emperor, exhibiting their complaints to him in writing.  But he, calling them before him, burnt their informations, that none should see them, and said unto them: Fathers, and ministers, God hath called you to the ministry, and thereby hath given you power in an orderly way to judge me, but you cannot be judged by me, wherefore I refer your controversies to the judgment of God and the Council.  Wherefore, setting apart all malice and discord, for God’s sake apply yourselves to peace, and to the forgetting of all these private injuries.  In {18} the Council also he persuaded some, pacified others, praised others, and endeavored to bring them all to concord, and agreement, and so at length by God’s blessing he brought most of them to unity in opinion in all points of controversy, that they did not only agree in matters of faith, but also of one certain time for the celebration of Easter.—To which decrees they all set their hands, and they were engrossed as the determinate Acts of the Council.

Eusebius V.C. lib. iii, ch. 13.

Outcomes of the Council of Nicaea

Arius and his wicked sect were condemned by all the Bishops, except seventeen, which held with him, whereof eleven afterward recanted; and Arius with the other six were excommunicate [by the Bishops,] and banished by the Emperor.  And so was the holy Christian Council dissolved.  After which, the good Emperor affirming that he had obtained a second victory against the Enemy of the Church, having now reigned twenty years, made a great feast to the honor and glory of God, and invited the Bishops thereunto, and some of them he placed at his own table, the rest at tables on either hand [to] him.  The feast being ended, he gave gifts, and presents to all the Bishops, and by his letters divulged and confirmed the Council’s Acts, and by his decrees enjoined submission to the same.  When he dismissed the Bishops, he made a speech to them, admonishing them to preserve peace, to avoid contention, not to envy one another for gifts, or wisdom, but to esteem their abilities as a common good.  His next care was to demolish and pull down Idolatrous Temples and Images: as the Grove and Temple of Venus in Phoenicia, which was a school of wickedness to those which were addicted to lust, {19} where men and women frequently committed adulteries, fornications, &c.  Constantine thinking it unfit that the Sun should behold such villainy, sent a Band of soldiers to suppress it; as also the Temple of Æsculapius [or Asclepius,] and the Image of Venus at Heliopolis, and many such like in other places.

Socrates E.H. lib. i, ch. 8,9; Theodoret E.H. lib. i, ch. 6,7; Eusebius V.C. lib. iii, ch. 15,56,58.

The Devil Stirs Discord at Antioch

But the Devil envying the prosperity of the Church, raised a new sedition in Antioch, where the whole city was divided into two factions about the choice of a Bishop, and were so made against each other that, had not Constantine interposed, they had destroyed one another.  To them therefore he sent ambassadors to pacify their fury, advising them by letters to preserve peace, and approve themselves dutiful subjects, persuading them to refer their cause to him, and that they should not seek the Bishop of another Church, but should choose him for their Bishop, whom God of his providence had appointed them.  The Bishop whom they desired was Eusebius, Bishop of Caesarea, but the Emperor wrote one letter to them to dissuade them from that choice, and another to Eusebius to commend him for refusing of it.  To end this controversy a Synod was called, and Constantine wrote to them to do all things according to the prescript of God’s word, commending some to them, whom he judged fit for that place.

Eusebius V.C. lib. iii, ch. 59-62.

Constantine Against Heresies

He endeavored to extirpate and root out all heresies, writing to the Valentinians, Marcionists [Marcionites], Cataphrigians [Montanists], &c. that their doctrine was false, and seditious; that they were enemies to truth, and eternal life; and therefore that he would not suffer that Contagion to spread further, seeing the whole and sound were {20} daily infected with their pestilent errors, but would severely punish the offenders and delinquents.  Then he enacted that none of them should meet together in conventicles; that the churches where they used to meet should be demolished and confiscated to the Catholic Church, and other places of their meeting converted to the use of the commonwealth, commanding that from that day, they should have no places of meeting, neither public nor private.  Hereby many being brought to a sight of their errors, publicly manifested their repentance, and so were again received into the Church.

Eusebius V.C. lib. iii, ch. 63-65.

Constantine’s Justice

He was eminent for Justice, neither denying, nor delaying any just and reasonable petitioners.  He remitted to the owners of the Land the fourth part of such rents as were formerly paid him.  He mitigated the heavy tributes; and being unwilling that such as were cast in suits of Law, should be utterly undone, he freely bestowed on them both lands and money.  He thought it unfit, that any one admitted into the presence of his Imperial majesty should go heavily out of his presence.  And as his care was to advance God’s glory, God also highly advanced him, by making him victorious over the Scythians, and Sauromatians.  Ambassadors came to him from all nations, presenting him with precious gifts, and offering him from their kings, if he pleased, to serve him in all his wars.  He returned gifts to the Ambassadors, and dignified the deserving with Roman honours, so that some of them embraced Roman civility, and never returned into their own countries again.  The King of Persia sending Ambassadors with rich presents to him, desiring {21} to renew their League, he returned them with far richer gifts; and understanding that many Christians suffered persecution under him, he wrote effectually to him in their behalf, desiring him to receive them into his protection, for (saith he) by dealing graciously with them, you shall do me and yourself a great benefit.

Eusebius V.C. lib. iv, ch. 1-13.

Constantine’s Prayers, Public and Private

He, knowing how effectual the prayer of faith was, did not only frequently prostrate himself before God in private, but commanded and desired the publick prayers of the Church also in his behalf.  He made his Court a church where prayers were made, and the Scriptures were read, and expounded daily.  He made Laws for the strict observation of the Lord’s Day, commanding, that through all the Roman Empire, all work and labour should be forborne.  He prescribed a form of prayer to the Legions of soldiers to be used both on the Sabbaths, and other days.

Eusebius V.C. lib. iv, ch. 14,17-20.

Abuses and Superstition Reformed by Constantine

He prohibited the adoration of Images; as also the single combats of Sword-players, who slew one another to make the people pastime.  And whereas the Egyptians worshipped the river Nilus with many superstitious ceremonies, thinking that otherwise the river would not overflow, he forbad it upon pain of death, and that wicked custom being put down, the river overflowed the country and made it more fruitful than formerly.  And whereas certain unjust laws were made against those that were childless, he abolished them, and enacted that their inheritances should descend to those that were next of kin to them.

Eusebius V.C. lib. iv, ch. 23,25,26.

Constantine’s Care for the Church

He ordained that the determination of Synods should be a binding rule for deciding of Ecclesiastical controversies {22} He endowed, and much enriched the churches of God.  Meeting with a covetous man, he said, O good man, when will thy thirst of covetousness be satisfied, and having drawn forth with his spear the measure of a man’s stature upon the ground, he said, If thou hadst at home all the wealth and treasure of the world, yet must thou leave it, and possess no more than this figure on the earth, if thou obtainest that.  But whilst he took pleasure in meekness, and mercy, sparing others, he made his government to be derided, and contemned by some wicked persons.  He sent to Eusebius to get him fifty Bibles fairly written out on parchment for the city of Constantinople, appointing the Governor of the province to provide him with all things necessary for the charge thereof.  Gaza, formerly a Mart town in Palestine, receiving the faith, he much rejoiced at it, and made it a City, which he named Constantia.  In many other cities he caused idols to be taken away, and churches to be erected.

Eusebius V.C. lib. iv, ch. 27,36,38,39.

The Devil’s Controversies and Temptations

But whilst he was thus busy for the Church’s good, the Devil stirred up new factions and divisions in Egypt, whereupon he assembled a Synod [at Tyre], commanded them speedily to determine and end those controversies.  He sent his Delegate to it with authority, that if any contemned his command in not coming to it, he should banish him.  On a time a flattering Presbyter telling him, that he was a blessed man, and worthy to be Emperor over the whole world, and to reign with the Son of God in eternal glory: he manifested his dislike, commanded him that he should not dare hereafter to use any such speeches, but rather pray earnestly {23} for him that he might live and die God’s faithful servant.  About this time came Ambassadors to him from the East Indies, bringing him all kind of precious stones, and pearls, and strange living creatures, declaring that their Princes did acknowledge him to be the King and Emperor of the world.

Eusebius V.C. lib. iv, ch. 41-42,48,50.

Constantine’s Sons

He had three sons: Constantine, Constantius, and Constans.  These he made Cæsars whilst he lived, and instructed them in those Arts which do adorn Imperial Majesty.  He appointed them a Council for the dispatch of public affairs.  He advised them to prefer the knowledge and worship of God before wealth and kingdoms.  He placed religious officers about them, and amongst these three sons he divided his Empire when he died.  Hearing that the Eastern Barbarians rose against him in his old age, he raised an Army, and took some bishops along with him to pray for success, and so marched against them; but they hearing of it, sent ambassadors to crave pardon, and promise obedience, and he being always desirous of peace, entertained them courteously, and granted their requests.

Eusebius V.C. lib. iv, ch. 51-52.

Constantine’s Last Sickness, Baptism, and Death

Falling into some distemper, he resolved to go to the warm Baths, but fell sick at Hellenopolis, and finding his end to approach, he humbly confessed his sins to God; and (as Eusebius saith) was there baptized, (but most probably he was long before Baptized at Rome;) and so quietly resigned up his spirit unto God, in the three and thirtieth year of his reign, of his age sixty-six, Anno Christi 342.  Till his last sickness his body continued strong and lusty, not troubled with any disease, pain, or infirmity.  He was of a comely presence and aspect, and {24} was stout, and hardy to endure exercise, riding, travel, and wars.

Eusebius V.C. lib. iv, ch. 61,53.

Constantinople

He made and penned holy prayers to his dying day.  He removed the Imperial seat from Rome to Byzantium in Thracia [since then named Constantinople], which he adorned with stately edifices and privileges above other cities.  He enriched and adorned it with the spoils of Rome, as statues, pillars, colosses [colossi], and all other things that were singular and excellent, either of stone or metal;—the like he did from other cities also.  He built in it a stately palace, a most magnificent church wherein he erected his own tomb; a famous library, wherein he put an hundred and twenty thousand of the chiefest written books, and in the midst thereof were the guts of a dragon of one hundred and twenty foot long, whereupon was admirably written in letters of gold Homer’s Illiads.  His death was much bewailed among all sorts of persons: his guard and officers tore their garments, cast themselves on the ground, beat their heads against the pavement, crying out that they had lost a gracious Lord, etc.; the centurions and captains bewailed the loss of their General; the soldiers of their shepherd.  The people ran about the city with weeping and lamentation.  When the Senate, and citizens of Rome heard of it, they shut up their Baths, prohibited all public plays and recreations, lamenting and mourning excessively.

Socrates, Ecclesiastical History, lib. 1, ch. 16; Cedrenus, Synopsis Historion, ed. 1838, v. 1, p. 616.

Reverence to the Word of God

He used to shew much reverence, and attention to the word of God preached, so that many times he would stand up all the Sermon while, and when some of his courtiers told him that it would {25} tend to his disparagement, he answered, that it was in the service of the great God, who is no respecter of persons.  He used to kiss the hollow of old Paphnutius’ eye which he had lost for the cause of Christ in the former persecutions.  The days of this godly emperor’s reign were the breathing days of the persecuted Church; and in his time the Gospel was propagated into East India by Frumentius, and Edesius.  As also [the Gospel went forth] into Iberia in the uttermost part of the Euxine Sea [Black Sea], by the means of a Captive Christian woman, by whose prayers a child that was mortally sick, recovered health.  Further, the Lady of Iberia herself was delivered from a mortal disease; whereupon the king her husband sent ambassadors to Constantine, entreating him to send him some preachers into Iberia, to instruct them in the true faith of Christ; — which Constantine performed with a glad heart.

Socrates Scholasticus, Ecclesiastical History, lib. 1, ch. 11,24.

Constantine’s Sayings

He used to say, that an Emperor should refuse no labour for the benefit of the commonwealth: as also, That an Empire is given by the determinate purpose of God, that he to whom it is given should so employ his diligence that he may be thought worthy of the same by him that gave it.  He made and published a decree, that all Ministers, and such whose vocation was to serve in the Church, should be free, and exempted from all public duties, taxes, and burdens whatsoever, that being so privileged, they might with more cheerfulness attend upon Divine administrations.  Yea, so careful was he to nourish and cherish learning and learned men, that he enacted a Law which ran in this form: Medicos, grammaticos {26} at alios professores literarum, et doctores legum cum uxoribus, & liberis: “We will and decree that Physicians, Grammarians, and other professors of the liberal Arts, and doctors of the Law, with their wives and children, shall be free, together with their lands, and possessions, from all civil charges, and offices,” &c.; as also, that their stipends, and salaries shall be well, and truly paid them, whereby they may the more freely attend upon their offices, &c.

John Foxe, Book of Martyrs, citing Pomponius Lætus and Ælius Lampridius; — Eusebius, Ecclesiastical History, lib. 10, ch. 7; Theodosian Code 13.3.1 (AD 321) & 13.3.3 (AD 333.)

So studious he was of peace, that when any Bishops or Ministers brought complaints one against another, he would take their bills of complaint, and burn them before their faces, and withal so tender he was of their honor, that he used to say, that if he saw a Bishop committing wickedness, he would rather cast the skirt of his gown over him to cover it, than by speaking of it to dishonor his holy calling.

John Foxe, Book of Martyrs, End of Book 1.

Collected out of Eusebius, the Book of Martyrs, Speed’s Chronicle, and [Patrick] Simpson’s Ecclesiastical History.  [For a very thorough list of available resources, from the time of Constantine himself, and the ages which followed, consult pages 445-465 in volume 1 (Eusebius) from the Nicene and Post-Nicene Fathers second series edited by Philip Schaff.—JTK.]