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. XVIII. The same persons [words] concerning the A∣greement about the Feast of Easter, and a∣gainst the Jews.

WHere also, after a disquisition made con∣cerning the most Holy Day of Easter, it a 1.1 was by a generall opinion thought good to be Decreed, that [that Festivall] ought to be celebrated by all persons in all places on one and the same day. For what can be more comely, what more grave and decent for us, than that this Festivall, from which we have received the hopes of immortality, should be unerringly kept by all men, in one and the same order, and in a manner apparently agreeable? And in the first place, it seemed [to all] to be a thing unworthy and misbecoming, that in the celebration of that most Holy Solemnity we should follow the usage of the Jews. Who being persons that have defiled their own hands with a most detestable sin, are deser∣vedly impure and blind as to their minds. For, b 1.2 their usage being rejected, we may by a truer Order, which we have observed from the first day of the Passion untill this present time, pro∣pagate the * 1.3 Rite of this ob∣servance to future Ages. Let nothing therefore be common to us with that most hostile multitude of the Jews. For we have received ano∣ther way from Our Saviour. There is proposed to us a c 1.4 Lawfull and decent course to [Our] most sacred Religion. Let us therefore (Dearest Bre∣thren!) with one accord constantly persist in this course, and withdraw our Selves from that most im∣pure [Society and] d 1.5 their consciousness. For 'tis really most absurd, that they should boast, that we are not suffi∣cient of Our Selves, without their instruction, to observe these things. But, of what are they able to pass a right judgment, who after the Mur∣der of the Lord and that par∣ricide, having been struck with madness, are led, not by the conduct of reason, but by an ungovernable * 1.6 impetus, whither soever their innate rage shall drive them? Hence there∣fore it is, that even in this particular they dis∣cern not the Truth: in so much that, wan∣dring at the greatest distance e 1.7 from a de∣cent and agreeable amendment, f 1.8 they celebrate Easter twice within one and the same year. g 1.9 What reason have we to follow these men,

who, 'tis acknowledged, are distempered with a most grievous errour? For we shall never endure the keeping of two Easters in one and the same year. But, although what I have said were not sufficient, nevertheless it behooveth your prudence, to make it your greatest care, and the constant matter of your Prayers, that the purity of your souls should not in any thing seem to have communion with the usages of most wicked men. Besides, this also is to be considered, that 'tis a most detestable thing, that there should any disagreement be found in a mat∣ter of so great concern, and in such a solemnity of Religion. For Our Saviour left us but one Festival day of our Liberty, that is the day of His most Holy Passion; and 'twas his will, that His Catholick Church should be one. The members of which Church (although for the most part they are disperst into many and various places, neverthe∣less) are cherished by one spirit, that is by the Divine Will. Let the prudence of Your Sanctity consider, how grievous and indecent a thing it is, that on the self-same days some should keep h 1.10 strict Fasts, and others celebrate Feasts: and that after the days of Easter, some should be conversant in Feastings and a relaxation [of their minds;] and others devote themselves to set Fasts. Wherefore, 'tis the Will of Divine Providence, that this thing should be redressed by a convenient emendation, and reduced to one and the same form, as I suppose you are all sensible.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These words of Constantine, Athanasius seems to have had a re∣spect to, when (in his Book de Synodis Arimini & Seleuciae, pag. 873.) he observes that the Fathers of the Nicene Synod spake one way in their exposition of the Faith, another in their defining the day of Easter. For in this business they made use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it pleased, or, it was thought good. But in their Exposition of the Faith they did not in any wise say placuit, it pleased, but ita credit sancta & Universalis Ecclesia, the holy and Universall Church believes thus. 'Tis certain, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which Athanasius mentions, is not found in the Synodick Letter, but in this Letter only of Constantine's; which any one might conjecture, was not without reason taken for the Sy∣nodick Letter. Vales.
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Nation. I reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usage, with Christo∣phorson and Gruterus. We have noted the same fault in his Eccles. Hist. In the Kings Sheets and S^r Henry Savils Copy 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usage. Vales.
• * 1.3

  Or, Completion of this obser∣vation.
• c 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Gelasius and Nice∣phorus the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and a decent Law. But Socrates and Theodoret defend the common reading. Vales.
• d 1.5

  For they who celebrate the Lord's Pascha with the Jews, seem to be conscious of that wicked∣ness which the Jews committed a∣gainst the Lord. But Christophor∣son renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Opinion; with whom I agree not. Vales. In Socrates, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 im∣pure, the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hostile or Adverse.
• * 1.6

  Or, Vio∣lence.
• e 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So∣crates, The∣odoret, Gelasius, and Nicephorus have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. which I like not. For 'tis rightly said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vales.
• f 1.8

  Whereas the Paschal Neomenia (or New-moon) of the Jews began from the fifth day of the moneth March and was ended on the third of April, hence it sometimes hapned, that their Pascha began before the Aequinox. So they kept a twosold Pascha in the same year, (if you understand the Solar or Julian year,) to wit, from the Vernall Aequinox of this year to the Vernall Aequinox of the year following. Ambrosius says the same in his Epistle to the Bishops of Aemilia, where he writes, that the Jews sometimes celebrated the Pascha on the twelfth month, that is, according to the Latines or Ori∣entals. For the Jews never celebrated the passover on that month which amongst them was accounted the twelfth, but on the fourteenth day of the first month. Further, this repetition or doubling of their passover which Constantine objects against the Jews, seems to me not at all momentous. For the Jews might have retorted against the Christians, namely that they celebrated Easter twice in the same year, if we understand the year current. For let us suppose, that this year Easter was celebrated on the tenth of the Calends of May; on the year following it must necessarily be kept sooner. And so there will occur two Easters amongst the Christians within the space of one year current. Which nevertheless will not happen, if you count the year from the Aequinoctial Cardo to the Vernal Aequinox of the other year. See Epiphanius in Haeres. Audian. and Petav. Animad. p. 294. To whom add Aegidius Bucherius de Paschali Judaeorum Cyclo, cap. 3. Vales.
• g 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Theodoret and Nicephorus the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what reason therefore, &c. so 'tis also in Socrates and Ge∣lasius. From whom the following words must be amended in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, your prudence. And a little after, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in no likeness. Although in those writers I have mentioned, the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the likness of any thing. In the Fuketian Copy 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 upon no pre∣tence. Further, the Authour of the Apostolick Constitutions. (book 5. chap. 16.) seems to allude to these words. Which any one will con∣fess, who compares that place with these words of Constantine. Vales.
• h 1.10

  He means the head [or beginning] of the Fast, which by the Quar∣todecimani was be∣gun at one time; by the other Christians, at another. Indeed, the following words concerning the days after Easter, do inform us that these words are to be understood concerning the held of the Fast. Otherwise it would be a superfluous Repetition. But if any one had rather understand these words con∣cerning the end of the Lent fast, I shall not gainsay him. See Chryso∣stome in his Homily against those who fasted the first day of Easter, pag. 714. Vales.