Thus, then, when he whom we have said before to have been an Emperor sprung from an Emperor, and pious sprung from a most pious and in all things most temperate father—and Licinius too, who came after him, both honoured for their understanding and their piety—these two beloved of God had been raised up by the all-sovereign God of all and Saviour against the two most impious tyrants, and had drawn up their lines for battle according to the law of war, God being their ally, most marvellously Maxentius fell at Rome at the hand of Constantine; and he of the East, not surviving him for long, himself also met a most shameful end by death at the hand of Licinius, who was not yet then driven mad.
But first of all Constantine, who was first both in honour and in the rank of the imperial office, taking pity on those who were being tyrannized over at Rome, and having called upon in prayer the heavenly God and His Word, even Jesus Christ the Saviour of all, as his ally, advanced with all his army, seeking to win back for the Romans their ancestral liberty.
Now while Maxentius rather put his confidence in the devices of sorcery than in the goodwill of his subjects, and did not even dare to advance so much as beyond the gates of the city, but had fortified every place and country and city, as many as were enslaved under him round about Rome and all Italy, with a countless multitude of men-at-arms and innumerable companies of legions—the Emperor, relying on the alliance that came from God, advancing against the first and second and third battle-line of the tyrant, and overcoming them all right thoroughly, advanced over a very great part of Italy, and was now close to Rome itself.
Then, that he might not be compelled to make war on the Romans for the tyrant's sake, God Himself, as though with certain bonds, dragged the tyrant far away from the gates; and the things written of old against the impious—disbelieved by most as though they were mere fable, yet believed faithful by the faithful, and engraved upon pillars in the sacred books—He confirmed by their very evidence to all, simply speaking, both faithful and unfaithful, who received the wonders with their own eyes.
Even as, then, in the days of Moses himself and of the god-fearing race of the Hebrews of old, 「he cast Pharaoh's chariots and his host into the sea, and his chosen captains he sank in the Red Sea, the deep covered them,」 in the very same manner Maxentius too, and the men-at-arms and guards about him, 「went down into the depths like a stone,」 when, turning his back to the power that came from God with Constantine, he was crossing the river that lay before his march—the river which he himself, having joined it with boats and bridged it right well, had constructed as an engine of destruction against himself.
Concerning whom one might say: 「He digged a pit and scooped it out, and shall fall into the ditch which he wrought. His travail shall return upon his own head, and upon his own crown shall his unrighteousness come down.」
In this way, then, the bridge over the river being broken up, the crossing sank down, and all at once the boats, men and all, went down into the deep; and he himself first of all, that most impious one, and then also the shield-bearers about him, 「sank as lead,」 as the divine oracles foretell, 「in the mighty water.」
So that fittingly, if not in words, yet at all events in deeds, like those about the great servant Moses, those who had won the victory from God might hymn these very things against the impious tyrant of old, and say in this manner: 「Let us sing unto the Lord, for He is gloriously glorified; horse and rider hath He cast into the sea; the Lord is become my helper and my shelter unto salvation. Who is like unto Thee among the gods, O Lord? Who is like unto Thee, glorified among the holy ones, marvellous in glories, doing wonders?」
These things, and as many as are akin to these and like them, Constantine, by his very deeds, having hymned to God the all-ruler and Author of the victory, rode into Rome with triumphal songs; all together, on the instant—children and women, those of the senatorial council and the rest of the most illustrious men, together with the whole people of the Romans—receiving him with bright eyes and with their very souls, as a ransomer and a saviour and a benefactor, with acclamations and unsatiated joy.
But he, as though possessing piety toward God as something inborn, being not at all shaken by the shouts, nor lifted up by the praises, and being well aware of the help that came from God, immediately commanded that a trophy of the Saviour's Passion should be set up under the hand of his own statue; and indeed, when they had set him up holding in his right hand the saving sign of the cross, in the most public place of those at Rome, he charged them to inscribe this very inscription, in these very words, in the tongue of the Romans:
「By this saving sign, the true proof of valour, I rescued and delivered your city, saved from the yoke of the tyrant; and furthermore, having set free both the senate and the people of the Romans, I restored them to their ancient renown and splendour.」
And indeed, after these things, Constantine himself, and with him the Emperor Licinius (who had not yet then been turned aside in his mind into the madness into which he afterwards fell), having propitiated God the Author of their good things, both of them, by one counsel and resolve, drew up most fully a most perfect law on behalf of the Christians; and they sent on to Maximin, who was still holding sway over the nations of the East and was disguising his enmity toward them with a pretence of friendship, an account of the marvels wrought toward them by God, and of the victory over the tyrant, and the law itself.
But he, like the tyrant he was, being exceedingly grieved at the things he learned had happened, then, wishing not to seem to yield to others, nor yet to set aside the command for fear of those who had ordered it, as though of his own authority drew up this first compulsory letter on behalf of the Christians to the governors under him, falsely ascribing to himself, against himself, things he had never yet done. A copy of a translation of the letter of the tyrant Maximin.
「Jovius Maximinus Augustus to Sabinus. I am persuaded that it is manifest both to thy Sturdiness and to all men that our lords Diocletian and Maximian, our fathers, when they saw that well-nigh all men, the worship of the gods being forsaken, had attached themselves to the nation of the Christians, rightly gave orders that all men who departed from the worship of those same immortal gods should be recalled to the worship of the gods by manifest chastisement and punishment.
But when, by good fortune, I first came to the East, and learned that in certain places very many men capable of being of use to the public were being banished by the judges on account of the aforesaid cause, I gave commands to each of the judges that henceforth none of them should deal harshly with the provincials, but should rather, by flattery and exhortation, recall them to the worship of the gods.
At that time, then, when in accordance with my command the things ordained were being observed by the judges, it came about that no one from the parts of the East was either banished or insulted, but rather, by reason of nothing being done against them harshly, they were recalled to the worship of the gods.
But after these things, when, in the past year, by good fortune I went up to Nicomedia and was tarrying there, the citizens of that same city came to me together with the images of the gods, entreating earnestly that on no account should such a nation be permitted to dwell in their fatherland.
But when I learned that very many men of that same persuasion were dwelling in those very parts, I gave them such answers as these: that I gladly felt grateful for their request, but I perceived that it was not asked by all; if therefore there were any who continued in that same superstition, then each one individually was to have his will in his own choice, even if they wished to acknowledge the worship of the gods.
Nevertheless, to those also of that same city, and to the rest of the cities which themselves too had most zealously made to me a like request to such a degree—namely, that not even one of the Christians should dwell in their cities—I was constrained to answer that this very thing all the ancient Emperors had preserved, and that it was pleasing to the gods, through whom all men and the very administration of public affairs subsist, that I should confirm so great a request as they bring forward on behalf of the worship of their deity.
Therefore, even though especially before this time it has been written to thy Sturdiness by letters, and likewise commanded by instructions, that the provincials should in no wise deal roughly with such a nation, but with forbearance and moderation should bear with them; nevertheless, that they may suffer neither insults nor extortions either from the beneficiarii or from any others whatever, I have thought it fitting by this letter also to remind thy Sturdiness that thou shouldest rather, by inducements and exhortations, make our provincials acknowledge the care of the gods.
Hence, if any one of his own choice should take up the acknowledgment of the gods, it is fitting that such be received; but if any wish to follow their own religion, thou shouldest leave them in their own power.
Wherefore thy Devotedness ought to guard what has been entrusted to thee, and let no authority be given to any one to wear down our provincials by insults and extortions, since, as has been written above, it is fitting rather by exhortations and by inducements to recall our people to the worship of the gods. And that this command of ours may come to the knowledge of all our provincials, thou oughtest to make known what has been commanded by an edict set forth by thee.」
Having given these commands, constrained by necessity and not enjoining them according to his own mind, he was no longer accounted truthful or trustworthy by all, on account of the changeable and false purpose of his that had already, after his former like concession, shown itself shifting and deceitful.
Accordingly none of our people dared to hold an assembly, nor to present himself openly, because not even this did the letter allow him; only this very thing, that we should be kept free from molestation, did it permit, yet it did not enjoin that assemblies should be held, nor that houses of churches should be built, nor that any other of our customary things should be done.
And yet the champions of peace and piety had written to enjoin even these things, and Licinius had both written to enjoin them upon him and had conceded them by proclamations and laws to all under their rule. Nevertheless that most impious man had not purposed to give way in this matter, except when, being driven on by the divine Justice, he was at last and unwillingly brought to it.