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. a 1.1 His Fervency and earnestness in praying, and his * 1.2 Religious observation of the Festival of Easter.

BUt He himself, in regard he was a partaker of the sacred * 1.3 Rites, every day at stated hours shut himself up within the inmost Rooms of his Imperial Palace, where he converst alone with his only God; and falling upon his knees, made his request in humble supplications, that he might obtain those things which he stood in need of. But on the days of the Salutary Fe∣stival, he raised the vigour of his Religious ex∣ercises and meditations, and with his utmost strength of body and mind b 1.4 performed the Of∣fice of a Prelate or Pontif. c 1.5 And with a chear∣fullness and diligence he himself lead on all per∣sons to the celebration of the Feast. But he turned the sacred Vigil into the brightness of day, d 1.6 pillars of wax which were of a vast height being lighted up all over the City, by those per∣sons to whom this affair was given in charge. e 1.7 Torches likewise were kindled, which enlight∣ned all places; in so much that this Mystick Vigil was rendred brighter than any the most glorious day. But as soon as the day light ap∣peared; in imitation of our Saviour's Bene∣ficence, f 1.8 He reacht out a bountifull hand to all Nations, Provinces, and people, and bestowed on all persons the richest sort of Gifts.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I have, as I think, ve∣ry happily mended the Title of this chapter, in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his fervency and earnestness in praying. For in this chapter Eusebius treats concerning that fervency in praying, wherewith Con∣stantine was inflamed. The cause of the mistake arose from the usage of the Antiquarii [persons that wrote Books fair;] who in their writing out the Titles of chapters, were wont to omit the first letter, that afterwards at their leisure they might paint it with Vermilion. In the Kings Sheets the first letter of the Title is always left out. But in the Fuk. Copy 'tis sometimes added, sometimes omitted. For instance the Title of this chapter, both in the Fuketian Copy and in the Kings sheets, is thus worded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first letter being omitted; which the Fuketian Manuscript, in the body of the Book, does make good in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; very ill, and without any sense, as it is apparent. Vales.
• * 1.2

  Or, Honour.
• * 1.3

  Or, Mysteries.
• b 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christo∣phorson renders it, divinos sa∣crorum Ri∣tus obibat, He performed the divine Rites of things sacred. Musculus translates it in this manner; Sacras ceremonias expediebat, he dispatcht the sacred Ceremonies. But neither of these two persons perceived that this place was corrupted. I reade therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perfor∣med the Office, &c. For he compares Constantine to a Prelate or Pontif: whence he subjoyns these words in the following chapter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In this manner therefore he himself performed the Office of a Priest to his own God: and in the chapter after that, adds, that, Constantine behaved himself as a Bishop; and in pre∣sence of the Bishops took that appellation upon himself. Vales.
• c 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuketian Copy the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And with a chearfull∣ness, &c. So above at chap. 17, his words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with diligence and chearfulness him∣self lead the way to those who assembled within that Church. Vales.
• d 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Christians in the Vigil of the Feast of Easter lighted a vast company of wax Tapers. Which thing having been done by them, within the Church only; Constantine gave order that with∣out the Church also Tapers should be every where lighted, in ho∣nour of so great a Festival. And whereas lights were usually kindled in the night, in great Cities, as I have remarked at the 14^th Book of Amm. Marcellinus, pag. 6, of my notes; Constantine would have far more, and larger Torches lighted up on that night, to the end he might induce the minds of the Heathens to a veneration of the Christian Religion. Further, those pillars of wax, which Eusebius makes men∣tion of here, do excellently well denote the Paschal-Taper which we are wont to light up in the Vigil of Easter: concerning which Taper Barnabas Brissonius has written a particular Book. See Gregory Na∣zianzene in his 19^th Oration. And in his second Oration de Pascha, pag. 676, he says, that then Lights were usually kindled both in private and publickly; in so much that, by reason of the multitude of lights which all ages and degrees of men lighted up, that night was rendred transcendently bright. Gaudentius Brixiensis therefore does deser∣vedly term that night, noctem splendidissimam, a most splendid night; as does likewise Zeno Veronensis in his first Sermon ad Neophylos. Vales.
• e 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mus∣culus took these words in such a sense, as if they were an exposi∣tion of the foregoing, words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pillars of wax. But Christophorson distinguishes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from those pillars of wax; whom we have also followed. Grecians do properly term those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latines call Tedae, Torches; as Pollux informs us Book 10. Chap. 26. In which place of Pollux the reading must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 'tis commonly printed. Hence a Game amongst the Greeks was termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so cal∣led from these Torches. Grecians do likewise use 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie a Lamp, in which sense it occurs in the 25^th Chap. of Saint Matthew; in the same manner that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken both for a Torch, and also for a Lamp. Vales.
• f 1.8

  This passage of Eusebius is to be taken notice of in reference to the Easter-Alms, which Constantine was wont to bestow yearly, in me∣mory of that Benefit which Christ on those days conferred upon mankind. The Ancient Christians were heretofore wont on the Feast∣day of Easter to distribute money amongst the poor: which thing was carefully performed not only by Lay-persons, but by the Clergy also. Concerning which matter there is an eminent passage in Commodia∣nus's Second Book of Institutions, Chap. 75.

  C ongruit in Pascha, die felicissimo nostro, L ••tentur & illi qui postulant sumpta diurna. E rogetur cis quod sufficit, Vinum & Esca. R espicite fontem quo memorentur isla pro vobis. I mmodico sumptu deficitis Christo donare. C ùm ipsi non faci••is, quomodo suad••re potestis J ustitiam Legis talibus? Vel semel in anno. S ic multos urget blasphemia saepe de Vobis.

  Commodianus speaks to the Clergy, as 'tis apparent from the Title of the Poem, and from the first letters of every verse. And he advises them, that at least on Easter-day they should bestow an Alms upon the poor. He reproves them also, because, by reason of their living too high, they had nothing left which they might bestow on the poor. For that is the meaning of this verse;

  Immodico sumptu deficitis Christo donare.

  Concerning these very Paschal-Alms, Anastasius (in the Life of Pope Hadrian) speaks in these words. Simulque & in Balneo juxta ean∣dem Ecclesiam sito, &c; As likewise in the Bath also, which is situate near the same Church, where Our Brethren, the poor of Christ, who were wont to meet yearly to receive Alms in the Paschal Festivity, and to bathe; &c. Vales.