subjects, by publishing in the same
year two edicts; the first of which enjoined the solemn observance of
Sunday, [8] and the second directed the regular consultation of the
Aruspices. [9] 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 favor, 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 same passions and prejudices have engaged the partial
writers of the times to connect the public profession of Christianity
with the most glorious or the most ignominious aera of the reign of
Constantine.

[Footnote 1: The date of the Divine Institutions of Lactantius has
been accurately discussed, difficulties have been started, solutions
proposed, and an expedient imagined of two original editions; the former
published during the persecution of Diocletian, the latter under that of
Licinius. See Dufresnoy, Prefat. p. v. Tillemont, Mem. Ecclesiast. tom.
vi. p. 465-470. Lardner's Credibility, part ii. vol. vii. p. 78-86.
For my own part, I am almost convinced that Lactantius dedicated his
Institutions to the sovereign of Gaul, at a time when Galerius, Maximin,
and even Licinius, persecuted the Christians; that is, between the years
306 and 311.]

[Footnote 2: Lactant. Divin. Instit. i. l. vii. 27. The first and
most important of these passages is indeed wanting in twenty-eight
manuscripts; but it is found in nineteen. If we weigh the comparative
value of these manuscripts, one of 900 years old, in the king of
France's library may be alleged in its favor; but the passage is omitted
in the correct manuscript of Bologna, which the P. de Montfaucon
ascribes to the sixth or seventh century (Diarium Italic. p. 489.) The
taste of most of the editors (except Isaeus; see Lactant. edit.
Dufresnoy, tom. i. p. 596) has felt the genuine style of Lactantius.]

[Footnote 3: Euseb. in Vit. Constant. l. i. c. 27-32.]

[Footnote 4: Zosimus, l. ii. p. 104.]

[Footnote 5: That rite was always used in making a catechumen, (see
Bingham's Antiquities. l. x. c. i. p. 419. Dom Chardon, Hist. des
Sacramen