s, tom. i. p. 62,) and Constantine received it for the first
time (Euseb. in Vit Constant. l. iv. c. 61) immediately before his
baptism and death. From the connection of these two facts, Valesius (ad
loc. Euseb.) has drawn the conclusion which is reluctantly admitted
by Tillemont, (Hist. des Empereurs, tom. iv. p. 628,) and opposed with
feeble arguments by Mosheim, (p. 968.)]

[Footnote 6: Euseb. in Vit. Constant. l. iv. c. 61, 62, 63. The legend
of Constantine's baptism at Rome, thirteen years before his death, was
invented in the eighth century, as a proper motive for his donation.
Such has been the gradual progress of knowledge, that a story, of which
Cardinal Baronius (Annual Ecclesiast. A. D. 324, No. 43-49) declared
himself the unblushing advocate, is now feebly supported, even within
the verge of the Vatican. See the Antiquitates Christianae, tom. ii. p.
232; a work published with six approbations at Rome, in the year 1751 by
Father Mamachi, a learned Dominican.]

[Footnote 7: 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,
the legal, most holy, and Catholic worship.]

[Footnote 8: Cod. Theodos. l. ii. viii. tit. leg. 1. Cod. Justinian. l.
iii. tit. xii. leg. 3. Constantine styles the Lord's day dies solis, a
name which could not offend the ears of his pagan subjects.]

[Footnote 9: Cod. Theodos. l. xvi. tit. x. leg. l. Godefroy, in the
character of a commentator, endeavors (tom. vi. p. 257) to excuse
Constantine; but the more zealous Baronius (Annal. Eccles. A. D. 321,
No. 17) censures his profane conduct with truth and asperity.]

Whatever symptoms of Christian piety might transpire in the discourses
or actions of Constantine, he persevered till he was near forty years
of age in the practice of the established religion; [10] and the same
conduct which in the court of Nicomedia might be imputed to his fear,
could be ascribed only to the inclination or policy of the sovereign of
Gaul. His liberality restored and enriched the temples of the gods;
the medals which issued from his Imperial mint are impressed with the
figures and attributes of Jupiter and Apollo, of Mars and Hercules;
and his filial piety increased the council of Olympus by the solemn
apotheosis of his father Constantius. [11] But the