162 (return) [ Eusebius, l. viii. c. 6. M. de Valois (with some probability) thinks that he has discovered the Syrian rebellion in an oration of Libanius; and that it was a rash attempt of the tribune Eugenius, who with only five hundred men seized Antioch, and might perhaps allure the Christians by the promise of religious toleration. From Eusebius, (l. ix. c. 8,) as well as from Moses of Chorene, (Hist. Armen. l. ii. 77, &c.,) it may be inferred, that Christianity was already introduced into Armenia.] 1621 (return) [ He had already passed them in his first edict. It does not appear that resentment or fear had any share in the new persecutions: perhaps they originated in superstition, and a specious apparent respect for its ministers. The oracle of Apollo, consulted by Diocletian, gave no answer; and said that just men hindered it from speaking. Constantine, who assisted at the ceremony, affirms, with an oath, that when questioned about these men, the high priest named the Christians. “The Emperor eagerly seized on this answer; and drew against the innocent a sword, destined only to punish the guilty: he instantly issued edicts, written, if I may use the expression, with a poniard; and ordered the judges to employ all their skill to invent new modes of punishment. Euseb. Vit Constant. l. ii c 54.”—G.] 163 (return) [ See Mosheim, p. 938: the text of Eusebius very plainly shows that the governors, whose powers were enlarged, not restrained, by the new laws, could punish with death the most obstinate Christians as an example to their brethren.] 164 (return) [ Athanasius, p. 833, ap. Tillemont, Mém. Ecclesiast. tom v part i. 90.] Chapter XVI: Conduct Towards The Christians, From Nero To Constantine.—Part VII. Diocletian had no sooner published his edicts against the Christians, than, as if he had been desirous of committing to other hands the work of persecution, he divested himself of the Imperial purple. The character and situation of his colleagues and successors sometimes urged them to enforce and sometimes inclined them to suspend, the execution of these rigorous laws; nor can we acquire a just and distinct idea of this important period of ecclesiastical history, unless we separately consider the state of Christianity, in the different parts of the empire, during the space of ten years, which elapsed between the first edicts of Diocletian and the final peace of the church.