Page:Decline and Fall of the Roman Empire (1827) Vol 2.djvu/425

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OF THE ROMAN EMPIRE.
407

CHAP. XVII.

concurrence of his colleague Licinius; the union of their names and authority disarmed the fury of Maximin; and, after the death of the tyrant of the east, the edict of Milan was received as a general and fundamental law of the Roman world[1]. The wisdom of the emperors provided for the restitution of all the civil and religious rights of which the christians had been so unjustly deprived. It was enacted, that the places of worship, and public lands, which had been confiscated, should be restored to the church, without dispute, without delay, and without expense: and this severe injunction was accompanied with a gracious promise, that if any of the purchasers had paid a fair and adequate price, they should be indemnified from the imperial treasury. The salutary regulations which guard the future tranquillity of the faithful, are framed on the principles of enlarged and equal toleration; and such an equality must have been interpreted by a recent sect as an advantageous and honourable distinction. The two emperors proclaim to the world, that they have granted a free and absolute power to the christians, and to all others, of following the religion which each individual thinks proper to prefer, to which he has addicted his mind, and which he may deem the best adapted to his own use. They carefully explain every ambiguous word, remove every exception, and exact from the governors of the provinces a strict obedience to the true and simple meaning of an edict, which was designed to establish and secure, without any limitation, the claims of religious liberty. They condescend to assign two weighty reasons which have induced them to allow this universal toleration: the humane intention of consulting the peace and happiness of their people; and the pious hope, that, by such a conduct, they shall appease and propitiate the Deity whose seat is in heaven. They gratefully acknowledge

  1. Caecilius (de Mort. Persecut. c. 48.) has preserved the Latin original; and Eusebius (Hist. Eccles. 1. x. c. 5-) has given a Greek translation of this perpetual edict, which refers to some provisional regulations.