The history of the church from our Lords incarnation, to the twelth year of the Emperour Maricius Tiberius, or the Year of Christ 594 / as it was written in Greek, by Eusebius Pamphilius ..., Socrates Scholasticus, and Evagrius Scholasticus ... ; made English from that edition of these historians, which Valesius published at Paris in the years 1659, 1668, and 1673 ; also, The life of Constantine in four books, written by Eusibius Pamphilus, with Constantine's Oration to the convention of the saints, and Eusebius's Speech in praise of Constantine, spoken at his tricennalia ; Valesius's annotations on these authors, are done into English, and set at their proper places in the margin, as likewise a translation of his account of their lives and writings ; with two index's, the one, of the principal matters that occur in the text, the other, of those contained in the notes.

CHAP. XXII. This Historian's Sentiment concerning the disa∣greements which appear in some places, in re∣lation to the Feast of Easter, Baptisms, Fasts, Marriages, the order of celebrating the Eu∣charist, and other Ecclesiastick Rites and Ob∣servances.

But, I think it not unseasonable to declare in short what comes into my mind concer∣ning Easter. Neither the Ancients, nor the Mo∣derns who have studiously followed the Jews, had in my judgment any just or rational cause of contending so much about this Festival. For they considered not with themselves, that when the Jewish Religion was changed into Christi∣anity, those accurate [observances] of the Ma∣saick Law, and the Types [of things future] wholly ceased. And this carries along with it its own demonstration. For, no one of Christ's Laws has permitted the Christians to observe the Rites of the Jews. Moreover, on the contrary, the Apostle has expresly forbid this, and does not only reject Circumcision, but also advises against contending about Festival days. Where∣fore, in his Epistle to the Galatians, his words are these, * 1.1 Tell me, ye that desire to be under the Law, do ye not hear the Law? And having spent some few words in his discourse hereof, he de∣monstrates, that the people of the Jews are ser∣vants, but that those who have † 1.2 followed Christ are called to Liberty. Moreover, 'tis his ad∣monition, that days and months and years should

in no wise be observed. Besides, in his Epistle to the Colossians he does loudly affirm, that [such] observations are a shadow. Where∣fore he says, * 1.3 Let no man judge you in meat, or in drink, or in respect of any holy day, or of the new moon, or of the sabbath-days; which are a shadow of things to come. And in the Epistle to the Hebrews, this very [Apostle] does con∣firm the same things in these words: † 1.4 For the priesthood being changed, there is made of neces∣sity a change also of the law. The Apostle therefore, and the Gospels have no where im∣posed the yoak of servitude on those who have approached the Preaching [of the Faith:] but have left the Feast of Easter, and the other Fe∣stivals, to be honoured by their gratitude and be∣nevolence, who have had benefits conferred upon them [on those days.] Wherefore, in regard men love Festivals, because thereon they have a cessation from their labours, each person in every place, according to his own pleasure, has by a certain custom celebrated the memory of the saving Passion. For neither our Saviour, nor his Apostles, have enjoyned us by any Law to observe this Festival. Not have the Gospels or the Apostles threatned us with any mulct, pu∣nishment, or curse, as the Mosaick Law does the Jews. For, 'tis meerly for the History's sake, in order to [a publishing of] the re∣proach of the Jews, (because they polluted themselves with bloud on their very Festivals,) that it has been recorded in the Gospells that our Saviour suffered even on the days of un∣leavened bread. Moreover, it was not the A∣postles design, to make Laws concerning Festi∣val days, but to introduce good life and piety. And it seems to me, that, as many other things in several places have been established by custom, so the Feast of Easter also hath had a peculiar observation amongst all persons from some old usage, in regard none of the Apostles, as I have said, have made any determinate Decree about it. Now, that the observation of this Festival had its original amongst all men in the Primitive times from custom rather than Law, the things themselves do demonstrate. For, in Asia the Less, most people kept the fourteenth day of the Moon, disregarding the Sabbath day. And though this was their practise, yet they never made a separation from those who celebrated the Feast of Easter otherwise: till such time as Victor Bishop of Rome, over-much heated with anger, sent an * 1.5 Excommunicatory Libell to the † 1.6 Quartodecimani in Asia. For which fact I∣renaeus Bishop of Lyons in France severely repro∣ved Victor by Letter; blaming him for his im∣moderate heat; and informing him, that al∣though the Ancients differed in their celebration of the Feast of Easter, yet they did in no wise separate from a mutual communion. Also, that Polycarp Bishop of Smyrna, a 1.7 who afterwards suffered Martyrdom under Cordianus, communi∣cated with Anicetus Bishop of Rome, and made no separation from him on account of this Fe∣stival, although Polycarp himself, according to his own country usage [practised] in [the Church of] Smyrna, kept Easter on the four∣teenth day of the Moon, as Eusebius says in the * 1.8 Fifth Book of his Ecclesiastick History. Some therefore in Asia the Less, as I have said, kept the fourteenth day of the Moon. Others in the b 1.9 Eastern parts, celebra∣ted that Feast on the † 1.10 Sunday in∣deed; but they differed concer∣ning the month. Those [first mentioned] were of opinion, that the Jews were to be followed, although they observed not an exact Rule. c 1.11 These ce∣lebrated Easter after the Ae∣quinox, refusing to keep that Feast with the Jews. For they affirm that Easter must always be kept when the Sun is in Aries, on that month which the Antiochi∣ans term Xanthicus, and the Romans April. And in their practise hereof, they fol∣lowed [as they affirmed] not the modern Jews who mistake almost in all things, but the Ancients of that Na∣tion, and Josephus; agree∣able whereto are the words of that Authour in his Third Book of the Jewish Antiqui∣ties. And thus these persons disagreed amongst themselves. But, all other [Christians] in the Western parts as far as the Ocean it self, are found to have celebrated Easter after the Aequi∣nox, from a very ancient tradition. For all these persons keep it after this manner, and have never disagreed amongst themselves. Nor did the * 1.12 Sy∣nod under Constantine alter this Festival, as d 1.13 some have noysed it a∣broad. For Constantine him∣self writing to those persons who differed about this Fe∣stival, advised them, in re∣gard they were but few, to become followers of those who exceeded them in number. You will find the Emperours Let∣ter entire, in the Third Book of Eusebius's Life of Constantine. But that part of it [which treats] concerning the Feast of Easter, runs thus:—* 1.14 And since 'tis a decent Order, which all the Churches in the Western, Southern, and Northern parts of the world do observe, and some places also in the East. Upon which ac∣count, all persons have at present judged it good and right, (and We Our Self also have enga∣ged it will please Your Prudence;) [to wit,] that what is observed with one concordant mind in the City of Rome, throughout Italy, Africa, all Egypt, Spaine, the Gallia's, the Britannia's, the Libya's, all Greece, the Asian and Pontick Dice∣cesis, and Cilicia; will willingly be embraced by Your Prudence also: which will attentively consider, not only that the number of Churches in the forenamed places is greater; but also, that 'tis most just and commendable, that all persons should chiefly and in common desire that,

which strict reason seems to require; and e 1.15 to have no society with the perjury of the Jews. Such is the Emperours Letter. Further, the Quartodecimani do affirm, that the observation of the fourteenth day of the Moon was deli∣vered to them by John the Apostle. But the Romans, and those in the Western parts say, that the usage in force with them was delivered by the Apostles Peter and Paul. Notwithstan∣ding, neither of these two parties can produce any written testimony in confirmation hereof. Moreover, that the Feast of Easter is kept in all places from some usage and custom, I do from hence conjecture. No Sect of Religion observes the same ceremonies, f 1.16 although it embraces one and the same opinion concerning God. For they that are of the same Faith, differ amongst them∣selves concerning Rites. Wherefore, it will not be unseasonable to add a few words concerning the different usages of Churches. First there∣fore, you may find that the Fasts before Ea∣ster are observed one way by some, and in a manner different by others. g 1.17 For they at Rome fast three continued weeks before Ea∣ster, excepting Saturdays and Sundays. The In∣habitants of Illyricum, those throughout all A∣chaia, and h 1.18 they at Alexandria, observe a Fast of six weeks before Easter, which they term * 1.19 the fourty days Fast. i 1.20 Others in a dif∣ferent manner from them, begin their fast from the seventh week before Easter, and though they fast three five days only [part of three weeks,] and that by intervalls; yet nevertheless they also call that time the fourty days Fast. And I cannot but wonder, how these persons, (though they disagree about the number of the days, yet) should in common give it the same name, [to wit,] the fourty days fast. Of which appella∣tion some assign one reason, other another, ac∣cording to their particular fancies and humours. You likewise find several persons disagreeing not only k 1.21 about the number of the days, but differing also in their abstinency from meats. For some abstain wholly from [eating of] living creatures: others, of all living creatures feed on fish only. Othersome, to∣gether with fish, eat fowl also; affirming, according to Moses's * 1.22 words, that these were made likewise of the waters. Some abstain from all manner of fruits of trees, and from eggs. Others feed up∣on dry bread only: othersome eat not even this▪ Others, having fasted till the l 1.23 ninth hour, m 1.24 feed upon any sort of food whatever making no di∣stinction. n 1.25 Again, amongst other Nations, there are other usages: for which innumerable reasons are assigned. And in regard no one can pro∣duce a command in writing concerning this thing, 'tis manifest that the Apostles left every one to his own will and free choice in this case; to the end that no person might be compelled through fear or necessity, to the performance of what is good. Such is the disagreement through∣out the Churches about their fastings. Nor is the variety [amongst them] less, o 1.26 about their performances in their Religious Assemblies.

For, though [almost] all Churches over the whole world do celebrate the Sacred Mysteries on the Sabbath day at the period of every week; yet the Alexandrians and they at Rome, on ac∣count of some ancient tradition, refuse to practise this. The Egyptians who are neighbours to the A∣lexandrians, and the Inhabitants of Thebaïs, have their Religious Meetings on the Sabbath: notwith∣standing, they participate not of the Mysteries, in such a manner as is usual amongst the Christians. For after they have feasted, and filled themselves with all manner of victuals, in the evening they * 1.27 of∣fer, and partake of the Mysteries. Again, at Alex∣andria, on the † 1.28 fourth Feria, and on that termed the ‖ 1.29 Preparation day, the Scriptures are read, and the Doctours expound them; and all things are performed which belong to the Church Assembly, except the celebration of the Mysteries. And this is an usage of great antiquity at Alexandria. For 'tis manifest that Origen most commonly taught in the Church on these days. Who, being a very Learned Doctor, and perceiving that the secret of the Mosaick Law was not to be expounded literally, reduced his discourse concerning the passover to a Mysticall sense; asserting that there had been one only true Passover, [to wit,] that which our Saviour celebrated, at such time as being fastned to his Cross, he vanquished the adverse powers, making use of this Trophy a∣gainst the Devill. In the same City Alexan∣dria, as well the Catecumens, as the Faithfull, are without difference or distinction made Readers and p 1.30 Psalm setters, whereas in all other Churches, the Faithfull only are pro∣moted to this dignity. q 1.31 I my self, when I was in Thessaly, knew another custom also. A Cler∣gy-man in that Country (if after his taking Or∣ders, he does lie with his wife, whom he had legally married before his being Ordained) is r 1.32 degraded: whereas in the East all [Clergy∣men] s 1.33 of their own accord do abstain [from their wives,] even the Bishops themselves; not∣withstanding, they do this [voluntarily,] not by force or compulsion of a Law. For many of them, during even the time of their being Bi∣shops, have begotten children of a lawfull wife. Moreover, the Authour of this usage in Thessaly was Heliodorus, [Bishop] of Trica in that Country, under whose name there are Love-Books extant, which he t 1.34 composed when he was a young man, and entitled them Aethiopici. This same custom is observed in Thessalonica, in Macedonia, and in Achaia. I have also known another custom in Thessaly. They baptize there on the days of Easter only. Upon which ac∣count all of them, except a very few, die un∣baptized. At that Antioch which is in Syria, the site of the Church is inverted. For the Al∣tar * 1.35 stands not towards the East, but towards the West. In Achaia, at Je∣rusalem, and in Thessaly, they go to u 1.36 Prayers when the Candles are lighted, in the same manner that the Novatians do at Constantinople. Likewise, at Caesarea, in Cappadocia, and in Cyprus, on Saturdays and Sundays, always in the Even∣ing, after the Candles are lighted, the Presbyters and Bishops expound the Scriptures. Those No∣vatians in the Hellespont perform not their Prayers wholly after the same manner, with them who live at Constantinople: but they are vv 1.37 in most things conform to [the usages of] the Catholick Church.

In summe, in all places, and amongst all Sects, you will scarcely find two Churches exactly agree∣ing about their prayers. At Alexandria, a Presbyter does in no wise Preach. And this [usage] had its beginning from such time as Arius raised a disturbance in that Church. At Rome they fast every x 1.38 Sa∣turday. y 1.39 At Caesarea in Cap∣padocia they exclude those from Communion who have sinned after Baptism, as the Novatians do. The same is also practised by the Ma∣cedoniani in the Hellespont, and by the Quartodecimani in Asia. The Novatians in Phrygia admit not of * 1.40 Diga∣mists. Those No∣vatians who inha∣bit Constantinople, neither openly ad∣mit, nor openly reject them. But in the Western parts they are o∣penly † 1.41 received. The Bishops, who in their severall times Presided o∣ver the Churches, were (in my judgement) the Occasi∣oners of this diversity. And those who received these Rites and usages, transmitted them to posterity in manner of a Law as 'twere. To give in a Catalogue of all the Rites and Customs in use throughout all Cities and Countries, is a thing difficult, or ra∣ther impossible. But these we have produced, are sufficient to demonstrate, that the Feast of Easter was by reason of some certain usage ce∣lebrated in a different manner in every parti∣cular Province. Wherefore, they are too pro∣fuse in their talke, who have spread abroad a rumour, that [the time of celebrating] Ea∣ster was altered in the Nicene Synod. For the Fathers convened in that Synod made it their business to reduce the people, (who at first dis∣sented from the far greater part of the Church,) to an agreement. Now, that there hapned many differences upon this account, even in the Apo∣stles times, was a thing not unknown even to the Apostles themselves, as the Book of the Acts does attest. For when the Apostles understood, that a disturbance was raised amongst the faithfull, by reason of a dissention of the Gentiles; being all met together, they promulged a Divine Law, drawing it up in form of a Letter: whereby they freed Believers from a most burthensome servitude and vain contention about these things; and taught them a most exact * 1.42 way of living well, which would lead them to true piety; mentioning to them only such things as neces∣sarily ought to be observed. The Epistle it self is recorded in the Acts of the Apostles: yet nothing hinders but we may insert it here. * 1.43 The Apostles, and Elders, and Brethren, send Greeting unto the Brethren which are of the Gen∣tiles in Antioch, and Syria, and Cilicia. For as much as we have heard, that certain which went out from us, have troubled you with words, sub∣verting your souls, saying, ye must be circumcised, and keep the Law, to whom we gave no such com∣mandment: it seemed good unto us, being assembled with one accord, to send chosen men unto you, with our Beloved Barnabas and Paul: Men that have hazarded their lives for the name of Our Lord Jesus Christ. We have therefore sent Judas and Silas, who shall also tell you the same things by mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burthen than these necessary things: that ye abstain from meats offered to Idols, and from bloud, and from things strangled, and from fornication: from which if you keep your selves, ye shall do well: fare ye well. These things pleased God. For these are the express words of the Letter, it seemed good to the Holy Ghost to lay upon you no greater burthen than these necessaries to be observed. Notwithstan∣ding there are some, who disregarding these [Precepts,] suppose all Fornication to be a thing indifferent: but contend about Holy days, as if it were for their lives: [these persons] in∣vert the commands of God, and make Laws for themselves, not valuing the Decree of the Apo∣stles: nor do they consider, that they practise the contrary to those things which seemed good to God. It were indeed possible, to have ex∣tended our discourse concerning Easter, much farther, and to have demonstrated, that the Jews observe no exact Rule, either in the time, or man∣ner of [celebrating] the Paschal solemnity: and that the Samaritans, who are a Schism of the Jews, do always celebrate this Festivall after the Aequinox. But this Subject requires a parti∣cular and more copious Treatise. I only say this, that they who so affectedly imitate the Jews, and are so solicitously accurate about Types and Figures, ought in no wise to dissent from them, [in any particular whatever.] For, if they have taken a resolution of observing all things with an accuracy; they must not only observe days and months, but all other things also, which Christ (constituted under the Law) did after the manner of the Jews, or which he suffered unjustly from the Jews, or [Lastly] which he wrought typically whilest he was doing good to all men. [For instance,] he entred into a Ship and taught: He ordered the passover to be made ready in an upper room: he commanded the Ass that was tied to be loosed: he proposed him, who bore a pitcher of water, as a sign to them for hastning their preparations of the passover: [these things, I say they must ob∣serve] and infinite others of this nature which are recorded in the Gospels. And yet they who suppose themselves to be justified by this Festi∣val, make it their business to observe none of these things in a bodily manner. For no Do∣ctor ever Preach't out of a Ship: no person ever went up to an upper room, and celebrated the passover there: they never tyed, and again un∣loosed an Ass that was tyed: [in fine] no person ever enjoyned another to carry a pitcher of water, to the end that the Symbolls might be fulfilled. For they thought that these and such like things as these * 1.44 savoured rather of Ju∣daism. For the Jews are solicitous about keep∣ing

their z 1.45 solemn Rites and Ceremonies in their bodies, rather than in their souls. Upon which account they are obnoxious to the Curse, be∣cause they conceive the Law of Moses [to con∣sist] in Types and Figures, but [understand it] not according to the truth. But those persons, who are favourers of the Jews, do indeed refer these things to an allegoricall sense and meaning: but they raise an irreconcilable War a∣bout days and months; contemning an allegoricall interpretation of them: in so much that, as to this particular, they themselves as well as the Jews, are of necessity condemned, and bring the sentence of Ex∣ecration upon themselves. But I think this sufficient to have been said concer∣ning these things. Let us now return to our Sub∣ject, whereof we have made mention a little * 1.46 be∣fore: to wit, that the Church [once divided] rested not in that first di∣vision; and that those who were divided, did again engage one another, and taking hold of a small and very frivolous pretence, rai∣sed mutuall separations and divisions. The Novatians as I have † 1.47 said were divided amongst themselves on account of the Feast of Easter: Nor was the division among them concerning this [Festivall] single. For some throughout divers Provinces [observed it] after one manner, others after another; and they disagreed amongst themselves not only a∣bout the month, but about the days of the week also, and about other matters of a small impor∣tance, part of them holding separate Assem∣blies, and part joyning in a promiscuous com∣munion.

Notes

• * 1.1

  Galat. 4. 21.
• † 1.2

  Or, ap∣proached.
• * 1.3

  Colos. 2. 16, 17.
• † 1.4

  Hebr. 7. 12.
• * 1.5

  See Eu∣seb. Eccles. Histor. book 5. chap. 24. note (i.)
• † 1.6

  That is, those that kept Easter on the four∣teenth day of the moon.
• a 1.7

  But So∣crates is mistaken. For Poly∣carp did not suffer Mar∣tyrdom in Gordianus's reign, but in that of Marcus Antoninus, as 'tis manifest from Eusebius, and other writers. 'Tis certain, that Irenaeus does relate, (in his third book against Heresies, which piece he wrote during Eleutherius's presidency over the Roman Church, that is, in the times of Marcus Antoninus,) that Polycarp had at that time suffered Martyrdom. Wherefore these words [who afterwards suffered Mar∣tyrdom under Gordianus] are rather to be placed a little above, after these [Irenaeus Bishop of Lyons in France.] For they are more accom∣modate to Irenaeus, than to Polycarp. But let the prudent Reader de∣termine hereof according to his own arbitrement. I know indeed, that in S^t Benignus Divionensis's Chronicle, the Martyrdom of Irenaeus Bi∣shop of Lyons is placed before Polycarp's. For the Authour of that Chronicle does relate, that Irenaeus, after his Martyrdom, appeared to Polycarp Bishop of Smyrna in his sleep, and commanded him to send Benignus into the Gallia's. But these are meer trifles. Vales.
• * 1.8

  See Eu∣seb. Eccles. Hist. book 5. chap. 24.
• b 1.9

  He seems to mean the Sy∣rians, Cilicians, and Mesopotami∣ans, who kept Easter with the Jews before the Nicene Council, as Athanasius informs us, in his Epistle to the Africans, in these words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. in regard the Syrians, Cilicians, and Mesopotamians differ from us, and celebrate [Easter] at the same time that the Jews keep it. Those Eastern people therefore, concerning whom Secrates speaks, followed the Jews indeed, in that they observed the fourteenth day of the Moon of the first month before the Aequinox. But they celebrated not Easter on the same day whereon the Jews kept it, but on the Sunday following. Wherefore, Athanasius says, that they kept Easter at the same time with the Jews, but not on the same day; as his Translatour has ill rendred it. Vales.
• † 1.10

  In the Greek 'tis on the Sab∣bath.
• c 1.11

  He means (I think) the Montanistae, and Pepusiani, who kept Easter indeed after the Ae∣quinox. But always fixt that Fe∣stival on the month Xanthicus or April, before the eight of the Ides (that is, the sixth day) of April; as Sozomen attests, book 7. chap. 18. Vales.
• * 1.12

  He means the Nicene Synod.
• d 1.13

  To wit, the Audiani. For these Hereticks affirmed that the Ni∣cene Synod first altered the Pas∣chal solemnity; as Epiphanius at∣tests, pag. 822. Edit. Petav. Vales.
• * 1.14

  See Eu∣seb. Life of Constantine, book 3. chap. 19.
• e 1.15

  Instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have,] the reading in the Florent. and Sforti∣an M. SS. is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to have] so it is in Eu∣sebius; and so Epiphan. Scholasticus read, as ap∣pears by his Ver∣sion. Vales.
• f 1.16

  Instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in my judg∣ment the reading should be [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 al∣though it embraces one and the same opinion concerning God.] Socrates's mea∣ning is this; all Religions and Sects have different Rites and Cere∣monies, although they entertain the same Sentiments concerning God. But the following words do plainly confirm our emendation. For Socrates adds, for they that are of the same Faith, &c. Nicephorus also favours this our amendment; for he has exprest this passage in Socrates thus: For though all men are of the same opinion, yet they observe not the same traditions throughout the Churches. Vales.
• g 1.17

  Baronius, at the year of Christ 57 and 391, accuses Socrates of a double mistake; First, because he says that the Romans fasted three weeks only in Lent before Easter; Secondly, in regard he asserts, that in those three weeks, Saturdays were excepted, on which days the Romans fasted not. As to the first, Socrates's opinion is defended against Baronius, by Halloixius in his notes on the 11^th chapter of Ire∣neus's Life, pag. 678. That which makes me incline to Socrates's opinion, is the authority of CAssiodorus, who in his Tripertite History has put this passage in Socrates into these words: Romani enim tres ante pascha Septimanas, praeter Sabbatum & dominicam, sub continua∣tione jejunant, the Romans fast three weeks before Easter without in∣termission, except on Saturday and Sunday. Could Cassiodorus be ignorant of the custom of the Roman Church in the observation of the Lent Fast, who was himself a Senatour, Consul, and Praefectus Prae∣torio in the City of Rome? Who can believe he would have put these words of Socrates into his History, if he had known the thing had been otherwise? Doubtless, Cassiodorus, had he known this to have been false, would on purpose have omitted Socrates's words, left he should leade his Reader into a mistake. Which in regard Cassio∣dorus has not done, but was resolved to have Socrates's testimony concerning the Romans Lent Fast read in the History which bears his name; from thence 'tis apparent, that what Socrates has said con∣cerning the Romans Fast is true. In the Catholick Church, though the Lent Fast was always observed by all persons, yet they fasted not after one and the same manner, as Irenaeus informs us in his Epistle to Victor Bishop of Rome; a considerable part whereof is quoted by Eusebius Eccles. Hist. book 5. chap. 24. wherefore Baronius is im∣pertinent in opposing Socrates with the testimony of Gregorius Mag∣nus. For the Romans fasted in Lent after one manner in Socrates's age, after another in the days of Gregory the Great. In the times of Pope Leo, with which Socrates was in a manner equall, the Romans fasted three days of the week only in Lent, to wit, on Munday, Wednes∣day, and Friday, as 'tis apparent from that Pope's Sermons concerning Lent. In the Roman Order I have in my judgment found a footstep of that ancient Custom, which Socrates relates here. For, that Sunday of Lent vulgarly termed Dominica de passione Domini, is called Domi∣nica Mediana; which name, 'tis said, was given it by command of the Roman See. Now, I see no other reason why it should be so termed, than, that of the three weeks wherein the Romans fasted in Lent, this was the second Sunday. Bede (in his Book concerning the Vernal Aequi∣nox) relates, that in Italy some fasted twenty days, others seven▪ But now, what Socrates says concerning Saturday, may be truly defended. For ••n Pope Leo's age▪ the Romans fasted not on Saturdays in Lent; as 'tis apparent from the close of that Pope's fourth Sermon concerning Lent. Add hereto Bede's testimony, in his book de Officiis; where he relates, that most people fasted not in Lent on Thursdays and Satur∣days▪ Vales.
• h 1.18

  Sozomen attests the same, book 7. chap. 19. Moreover, the Alex∣andrians began the Lent Fast, not from the Sunday of the sixth week before Easter, (as Johannes Filesacus supposed, in the 7^th chapter of his book concerning Lent,) but from the Munday which followed that Sunday. Therefore, the first Sunday of the Alexandrians Lent was the fifth Sunday before Easter. And this is manifestly asserted by Theo∣philus and Cyrillus, in their Homilies or Paschal Epistles. ▪Which I wonder Filesacus perceived not, who produces Theophilus's testimony against himself. Vales.
• * 1.19

  Or Lent.
• i 1.20

  To wit, the Con∣stantinopo∣litans, and those peo∣ple who in∣habit the Provinces round that City, as far as Phoenice; so Sozomen attests, B. 7. chap. 19. Vales.
• k 1.21

  In the Florent▪ and Sfortian M. SS. the reading here is [about the number of the Fasts:] But the other reading, which we have followed, is confirmed by Socrates a little above, where his words are [And I cannot but wonder, how these persons, (though they disagree about the number of the days, yet) should in common give it the same name [to wit,] the fourty days Fast.] Vales.
• * 1.22

  See Gen. 1. 20.
• l 1.23

  That is, till our three a clock in the after∣noon; see Euseb. Ec∣cles. Histor. book 3. chap. 8. note (b.) I am of o∣pinion, that few fasted after this manner in Lent. For the Lent Fast lasted till the e∣vening. Vales.
• m 1.24

  In the Greek the reading here is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, make use of a different sort of food:] but I am of opinion it should be [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, feed upon any sort of food without making any difference.] So Epiphanius Scholasticus read this place; for thus he renders it; alii usque ad nonam jejunantes boram, sine dis∣crimine ciborum reficiuntur, others having fasted to the ninth hour, re∣fresh themselves without making any difference about the sorts of food. Vales.
• n 1.25

  After these words [Again, amongst other nations, there are other usages] S^r Henry Savill in his Manuscript had placed a Subdistinction, (that is, a single point, which Greek writers usually placed at the bot∣tom of the Letter; See Valesius's Preface to his Edition of Eusebius:) but I had rather place a middle distinction (that is a Colon) here. Which is confirmed by Nicephorus, who has exprest this passage of Socrates thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and there are other usages amongst other Nations and Tribes: amongst whom also there are infinite causes of such [customs] as these. Vales.
• o 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Synaxis is a word used by Christian Writers in se∣veral senses. (1) 'Tis sometimes a general term, and contains all things usually done in the Religious Assemblies of Christians; in which sence we suppose it to be taken here. (2) The celebration of the Lord's Supper is by a peculiar name termed Synaxis. (3) 'Tis used so as to signifie the Christian Conventions or Assemblies, with∣out any respect had to the Eucharist. (4) Synaxis is sometimes ex∣pressly distinguished from the celebration of the Sacrament: in which sense our Socrates uses it a little lower in this chapter; where his words are these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and all things are performed which belong to the Church-Assembly, except the celebration of the Mysteries [or, the Eucharist.] The Reader will find good authorities assigned for all these significa∣tions of this term, by the Learned Casaubon, Exercit. 16. ad Annal. Eccles. Baronii, Num. 42.
• * 1.27

  To wit, Alms and oblations.
• † 1.28

  That is, on wednes∣day in the Passion∣week.
• ‖ 1.29

  Or, Good-Friday.
• p 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mus∣culus and Christophor∣son have rendred this term very ill, thus, interpretes, Expounders. But Epiphanius translates it Psalmi Pronunciatores, Pronouncers [or Setters] of the Psalm; which rendition is good. It seems to have been these per∣sons Office, to begin to sing the first words of the Psalm; and then the people sang the rest after them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were heretofore termed Monitores who prompted the Players whilest they were Acting: they put the Actours in as oft as they forgot any passage in the Play, and were out. There were Monitores also in the prayers, of whom mention is made by Tertullian in his Apology; where he says, that the Christians prayed without a Monitour, because they prayed by heart. But Nicephorus at this place reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, No∣taries; instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Monitours: which reading displeases me not. For the Bishops had their Notaries, who were Learned young men. Thus Proclus is said to have been Atticus's Notary, as Socrates attests, book 7. chap. 41. And long before that, Athanasius was Notary to Alexander Bishop of Alexandria, as Sozomen relates, book 2. chap. 17. In Pope Gelasius's Decrees, cap. 2. amongst the first Ecclesiastick degrees, the Lectores, Notarii, and Defensores are recko∣ned. In Caesarius Ar••latensis's Life, chap. 22. are these words: Lector aut Notarius coram illo non c••ssabat clamare, that is, the Reader or Notary ceased not to cry before him. In the First Action of the Ephesine Synod, Epaphroditus is termed the Reader and Notary of Hellanicus Bishop of the Rhodii. From all which authorities 'tis ap∣parent, that the Notarie's and Reader's Office was in a manner the same; to wit, to read the Psalms or other books of the Sacred Scri∣pture, either in the Church, or in the Bishops presence. And this Si∣meon Metaphrastes confirms, in the Acts of the Notaries Marcianus and Martyrius, which occur in Surius at the twenty fifth day of October. These Notaries registred the Acts which were made in the Church; on which account they seem to have had this name given them. In the Gesta Collationis inter Catholicos ac Donatistas, we meet with this Title: Excipientibus quo{que} Januario & Vitale Notariis Ecclesiae Catho∣lic••, Victore & Cresconio Notariis Ecclesiae Donatistarum, &c. that is, also Januarius and Vitales Notaries of the Catholick Church, Victor and Cresconius Notaries of the Church of the Donatists, registring [the Acts, &c.] There was over these a Primicerius Notariorum, [or the Chief of the Notaries,] who was usually chosen out of the Presbyters, as we are informed from the first Action of the Ephesine Council, wherein Petrus Presbyter of Alexandria, and Primicerius of the Notaries, recites the Emperour Theodosius's Edict to Cyrillus and the other Metropolitanes. But the chief duty of the Notaries was, to carry the Virge or Staff be∣fore the Bishop, as 'tis related in the second book concerning the Life and Miracles of Caesarius Ar••latensis. Vales.
• q 1.31

  In Rob. Stephens's Edition, this place is pointed thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I 〈◊〉〈◊〉 self knew another custome also in Thessaly, being made a Clergy-man there: If this punctation were true, it would follow, that Socrates was a Clergy-man in Thessaly. But this is in no wise probable, in re∣gard Socrates does every where stile himself Scholasticus, that is, an Advocate. Wherefore, I doubt not but this place must be otherwise pointed▪ to wit, after this manner: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I my self when I was in Thessaly knew another custom also. A Clergy-man in that Country, &c. Notwithstanding Musculus and Christophorson have followed another punctation here, to wit, this; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. I my self knew another custom also in Thessaly. One being made a Clergy-man there, &c. Which distinction I can't approve of. For the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would be superfluous, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would be too often repeated in the same period. Further, that Socrates had been conversant in Thes∣saly, is apparent from his following words. For a little after this he adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also I have seen [or known) another custom in Thessaly. Although the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is ambiguous, and may be meant as well of an absent, as a present person. Vales.
• r 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 In Nicephorus the rea∣ding is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 put out of his orders, or, made no Clergy∣man; which displeases me not. Notwith∣standing, the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to denote something that is hea∣vier, to wit, his be∣ing excom∣municated. Vales.
• s 1.33

  We owe the amend∣ment of this place to the Flo∣retine M. S. For, whereas in the com∣mon Edi∣tions the reading here was [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereas all the most illustrious persons in the East do abstaine;] in that M. S. the reading is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereas in the East all [Clergymen] of their own accord do abstain, &c.) Which emenda∣tion is confirmed by Nicephorus. Vales.
• t 1.34

  Instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] I had rather read [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, composed;] in Nicephorus 'tis [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] But what Nicephorus adds, [to wit, that Heliodorus was ordered in a Synod either to burn his Love-Books, or else to relinquish his Bishoprick,] seems to me to be fabu∣lous. For there is no sufficient evidence, whether those books con∣cerning the Amours of Theagenes and Chariclea, were written by Heliodorus the Bishop, or by some body else. Vales.
• * 1.35

  Or, looks not.
• u 1.36

  This Office the Greek Church terms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Latine, Lu∣cernarium; as Jacobus Syrmondus has observed in his notes on Enno∣dius. See Meursius's Glossary, in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the notes on Cassianus, at the words Luccernaris Hora. Vales.
• vv 1.37

  I doubt not but instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] So∣crates wrote [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but they are in most things conform;] and so Nicephorus has worded it. Musculus and Christo∣phorson read thus also. For Musculus has rendred it thus: Sed in multis se imperiali conformant Ecclesiae, but in many things they conform themselves to the Imperial Church. Christophorson translates it after this manner: Sed tamen ex multo majore parte, primariae apud illos Ecclesia consuetudinem sequuntur, but yet by much the greater part, they follow the Custom of the Primary Church amongst them. Neither of these Translatours understood what was meant by these words here, to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrates usually gives this appellation to the Catholick Church, because at that time it had gotten the chief power and authority. So in chap. 19. of this book, to the Novatians he opposes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those who are in possession of the Churches, that is, the Catholicks: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (says he,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. For the Novatians admitted not of this addi∣tional Function at its first institution. But [the Homoöusians] who are at this present in possession of the Churches, &c. Vales.
• x 1.38

  Except those Saturdays in Lent, and in the Ember-weeks. For in Lent the Romans fasted not on Saturdays, as we have shown before, at note (g.) in this chapter, from Pope Leo's Sermon concerning Lent. Nor did the Romans fast on Saturdays in the Fast of the Ember-weeks; but only on Wednesdays and Fry∣days: on Saturdays they watched at S^t Peters Church, as the same Leo informs us in his Sermons con∣cerning the Fast of the tenth month, concerning the Fast of Pentecost, and concerning the Fast of the se∣venth month. Wherefore, Baro∣nius, Petavius, and Halloixius do undeservedly reprove our Socra∣tes, because he has said that the Romans fasted not on Saturdays in Lent. Vales.
• y 1.39

  Petavius in his notes on Epi∣phanius, at the Heresie of the Quartodecimani, does affirm that Socrates is here mistaken; and says, that the Penitential Canons of Basilius the Great are suffici∣ent to confute this errour. But it may be answered, that after Basilius's death, there was per∣haps another usage observed in the Church of Caesarea. For So∣crates speaks of a Rite then in use, when he wrote this History. Vales.
• * 1.40

  That is, those who have had two wives successively one after another.
• † 1.41

  Or, ad∣mitted, that is, to Com∣munion.
• * 1.42

  Or, form of good life.
• * 1.43

  Acts▪ 15. 23, 24, 25, 26, 27, 28, 29.
• * 1.44

  Or, were rather Jewish.
• z 1.45

  The rea∣ding here is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The acci∣dents;] in which, what sense there can be, I see not. I am of opinion it should be [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Symbolls] which term Socrates makes use of a little a∣bove, where he says to the end that the Symbolls might be fulfil∣led. By Symbolls, Socrates means the Legal ceremonies and com∣mands; for instance, Circumci∣sion, which the Jews kept in their bodies, but not in their hearts. Nicephorus has worded this pas∣sage in Socrates thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which words Lan∣gus renders thus: Siquidem & Judai ea quae sic in corporibus ac∣cidunt, majore studio, quàm si ani∣mabus eveniant, observare conten∣dunt, for the Jews also with a grea∣ter industry strive to observe those things which so happen to their bo∣dies, than if they hapned to their Souls. You see, that neither Nicephorus, nor his Translatour, apprehended Socrates's meaning. Socrates speaks concerning the Jews, who observed the law of works in their bodies, rather than their hearts; whom the Apostle (Rom. 2. 28.) terms Jews out∣wardly. Vales.
• * 1.46

  See chap. 20; at the be∣ginning.
• † 1.47

  Chap. 21.