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. LXII. Constantine's request to the Bishops, that they would confer Baptism upon him.

THis was the time long since hop't for by me, when I thirsted and prayed, that I might obtain Salvation in God. This is the Hour, wherein even We may also enjoy that Seal which conferrs immortality; the Hour, wherein We may partake of that a 1.1 Salutary Impression. I had here∣tofore taken a Resolution, of doing this in the c 1.2 streams of the River Jordan, where Our Saviour himself, * 1.3 in a likeness to us, is re∣corded to have partaken of the Laver. But God, who best knows what is advantagious to Us, in this place vouchsafes Us a participation thereof. d 1.4 Let therefore all doubt be removed. * 1.5 For if the Lord of Life and Death, will have Us continue our Life any longer here; and if it be e 1.6 once so determined [concerning me,] that I may in future be assembled with the people of God, and, being made a member of the Church, may together with all the rest partake of the prayers: I will prescribe my self such Rules of living, as may * 1.7 befit [a servant of] God.

These were the words he spake. They per∣formed the Rites, and compleated the Divine Ceremonies; and, f 1.8 having first enjoyned him whatever was necessary, made him a partaker of the Sacred Mysteries. Constantine therefore, the only person of all those that ever were Em∣perours, was by a Regeneration g 1.9 perfected in the Martyria of Christ: and being dignified with the Divine Seal, h 1.10 rejoyced in Spirit;

and was renewed, and filled with the Divine Light. The joy of his mind was great, by rea∣son of his transcendency of Faith▪ but he was stricken with an amazement at the manifesta∣tion of the Divine Power. After all things had been duely performed, He was clothed with * 1.11 white and Royal Garments, which shined like the Light; and rested himself upon a most bright Bed; nor would he any more touch the pur∣ple.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A very foolish repetiti∣on, this▪ in regard he had said just before, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that Seal which conferrs immortality. Wherefore I doubt not but Eusebius wrote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the salutary gift. For so the Antients termed Baptism also, as, besides others, Gre∣gory Nazianzene informs us. Vales.
• c 1.2

  Least any one should rashly find fault with Constantine, because he cove••ed to be baptized there, where the Lord had heretofore been baptized by John; notice is to be taken, that most Christians at that time coveted the same thing. Our Eusebius's words in his Book de Locis Hebraicis, are these. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which place Jerome renders thus: BETHBAARA trans Jordanem, &c. BETHBAARA beyond Jordane, where John Baptized to Repen∣tance: whence even to this day many of the Brethren, that is of the num∣ber of believers, desirous to be born again there, are baptized in the vital Stream. Jerome takes Eusebius's words to be meant concerning Catechumens who earnestly desired that they might be baptized in Jordan. But the words of Eusebius may be understood concerning bare washing. Indeed, long after the age of Eusebius and Jerome, the Faithfull were wont to wash in that very place, especially on the Festival of the Theophania [that is, either on the first of February, or the sixth of January, as Scaliger affirms in his Notes on 1 Cor. 15.] after the Baptism of the little children; as I have learnt from the Itinerary of Antoninus the Martyr, whose words are these. Juxta Jordanem verò ubi baptizatus est Dominus Jesus, est tumulus cancell is circundatus. Et in loco ub••redundat aqua de alveo suo, posita est Crux lignea intus in aquâ, & ex utrâque parte rupes strata marmore. Et in vigilia Theophan••ae magnus ibi ••it conventus populorum. Et quarta aut quinta vice gallo canen••e, siunt Vigiliae. Completis Matu••inis, primo diluculo surgentes procedunt ad Sacra Ministeria c••lebranda sub divo. Et diaconi tenentes sacerdotem, descendit sacerdos in ••lumen. Et hor a quâ caepit benedicere aquam, mox Jordanis cum magno rugitu post se revertitur; & stat aqua superior in se usque dum baptismus per••••citur: inferior autem fugit in mare. And a little after: Baptismo autem com∣pleto, descendunt omnes in flumen pro benedictione, induti sindonibus quas ••ibi ad Sepulturam servant. The same thing is likewise related in the Hodoeporicon of Saint Willibald which Canisius published. Ad Jor∣danem, ubi Dominus suit baptizatus, ibi nunc est Ecclesia in columnis lapideis sursum elevata: & subtus ecclesiam est nunc arida terra, ubi dominus baptizatus suit. In ipso loco & ibi nunc baptizant. Ibi stat crux lignea in medio, & parva derivatio aquae stat illic; & unus suni∣culus extensus super Jordanem hinc & inde ••irmatur. Tunc in solem∣ritate Epiphaniae infirmi & aegroti venientes habebant se cum funiculo, & sic demerguntur in aquam. Episcopus Noster Willibaldus balneavit se ibi in Jordane. Vales.
• * 1.3

  Or, Ac∣cording to our exam∣ple: So Valesius renders it.
• d 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The meaning of these words is sufficiently intricate. Had Constantine a mind to say this? Let all persons now cease from doubting concerning m••, whether I be really a Christian; let no body in future suspect me to have embraced the Faith of Christ in words only, not from the inmost affection of my heart. A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may also be taken at this place for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, Let all delay be removed. Which sense does indeed agree better with what goes before. For in these words Constantine accuses himself, because namely he had too long deferred the Salutary Laver, and because he had been so long wavering as 'twere and doubtfull, neither fol∣lowing the Rites and Ceremonies of the Heathens, nor embracing the worship of the Christians. Vales.
• * 1.5

  ^b 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuketian Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I had heretofore taken a resolution of doing this; in which manner I found it written in Turnebus's and Moraeus's Copy. Vales.
• e 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. There may be a two∣••old mea∣ning given of these words: for either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is un∣derstood with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which sense the Translatour of this Book has followed. Or else with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is understood, which meaning is in my judgment truer. Indeed, in the Kings Copy, after the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a middle distinction is placed. Besides, that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 does plainly shew, that Constantine speaks concerning himself. Lastly, if these words were to be meant concerning God, Constantine would not have said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the people of God, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with his people. Vales.
• * 1.7

  Or, Be worthy of God.
• f 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Books of Turne∣bus and Moraeus, at the margin 'tis men∣ded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which pleases me better. This verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is frequently taken in this sense, in the Sacred Scri∣ptures. Vales.
• g 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I can't approve of the Version of the Translatours▪ who have rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, initiatus est, was initiated; as if the reading ought to be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But I have chose to render it, con∣summatus est, was perfected. So S^t Cyprian in his 73 Epist. to Ju∣baianus, pag. 145▪ Quod nunc quoque apud nos g••ritur, ut qui in Ecclesia baptizantur, praepositis Ecclesiae offerantur, & per nostram Ora∣tionem ac manus impositionem Spiritum Sanctum consequantur, & signa∣culo dominico consummentur. 'Tis certain, the Greek Fathers do usually term Baptism 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Persection and Consumma∣tion. So Athanasius in his third Oration against the Arians; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And a little after; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Also, a little after he makes use of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for baptizari, to be baptized: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And in the following page he does again term Baptism 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In which places P. Nannius always ren∣ders it initiationem, initiation. Moreover, Gregory Nazianzene in his first Oration against Julian, gives Baptism the same name; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lastly, Clemens Alexan∣drinus, Book 1. Paedagog. writes, that Baptism is called by various names. For, sometimes, he says, 'tis termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Then he annexes a reason why it should be termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: we term that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says he, whereto nothing is wanting. What is farther wanting to him who knows God, and who possesses the grace of God, and now enjoyes Life eternal. Whence Clemens concludes thus; that all persons who have believed in Christ, and who have been dipt in the sacred Laver, are now perfect. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Amongst the Latines also, they were termed perfecti Christiani, perfect Christians, who had re∣ceived Baptism, although they had not received imposition of the Hand from the Bishop. The Old Authour de Haereticis non rebapti∣zandis, has this passage; Quod hodiernâ quoque die non potest dubitari esse usitatum, & evenire solitum ut plerique post Baptisma ••ine im∣positione manûs Episcopi de saeculo ex••ant; & tamen pro perfectis ••ide∣libus habentur. And again afterwards, at pag. 135 Edit. Rigal••; he uses a perfect Christian for a Believer; and, an imperfect one for a Catechumen. See the place.—Vales
• h 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That which I have already remark'•• to have hapned in many places of this work, has, I conjecture, been committed here also; namely, that the words are transposed. I am of opinion therefore, that it must be read thus▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rejoyced, and was renewed in Spirit. For he alludes to that verse of the known Psalm, Create a clean heart in me, O God, and renew a right spirit within me. Further, from this place of Eusebius we may gather, that Constantine was not sprinkled in his Bed, as the sick were wont to be; but received Baptism in the Church. For Eusebius says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, was by a Regeneration perfected in the Martyria of Christ. Soon after this, from the Fuketian Copy and the Old Sheets write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was filled with light. Vales.
• * 1.11

  'Tis a known thing, that it was heretofore the custom, that Neophytes [i. e. persons newly baptized,] should be clothed in white garments, which they afterwards laid by, on the eighth day. Zeno Veronensis in his fifth Sermon ad Neophytos. Primus vos qui in se credentem reprobat nullum, non aries sed agnus excepit: qui vestram nuditatem velleris sui niveo candor•• vestivit. S^t austin in serm. 157. de Tempore. Paschalis Solemnitas hodiernâ festivitate concluditur. Et ideò bodie Neophytorum habitus commutatur: ita tamen, ut candor qui de habitu deponitur, semper in corde teneatur. Bede attests the same in his Book de Officiis. Septuage••im••, says he, tendit ad sabbatum ante Octavas Paschae, quando hi qui in Vigilia paschae baptizantur, alba vestimenta deponent. Which words occur also in the Roman Or∣der. In an old Pontifical Book of the Church of Senona, written ou•• about six hundred years since, there is a solemn prayer extant, which the Bishop made over the Neophytes, at such time as they laid aside their Albes; which I thought worth while to annex here.

  Benedictio in Sabbato quando albas deponunt.

  Deus qui calcat••s in••erni Legibus captivitatem nostram resolutâ ca∣tenarum compage dignatus est ad Libertatis praemia revocare, ipse vobis praestet ita hanc vitam tran••igere, ut in illam perpetuam ipso duce possitis intrare, Amen. Tantum praebeat vobis ••e••vorem Catholicae fi••ei, ut sancti adventus illius sit•••• expectatione securi, Amen. Vt quicunque hic meruer••n•• purgare und•• Baptismi, ibi praesentari valeant p••o Judici can∣didati, Amen.

  Farther, the Neophytes celebrated those eight days after Baptism with all imaginable Religion: in so much that, during those days, which were also termed Octavae, they lookt upon it as impious, to touch the earth with their naked feet, as S^t Austin writes in Epist. 119. ad Januarium. Also, during those days they were wont to go bare-headed, which was a sign of Liberty. S^t Austin Serm. 4. in Dominica Octavarum paschae. Hodi•• Octavae dicuntur in••antium: re∣velanda sunt capita eorum quod est indicium Libertatis. Habet enim Liber∣tatem ista spiritalis nativitas, &c. On the contrary, the Catechu∣mens went in publick with their heads covered, in regard they were a Type of Adam expelled out of Paradice, as Junilius says Book 2. Chap. 16. Which I am of opinion is to be understood concerning the Competentes only, who covered not only their heads, but their faces also, as Cyrill of Jerusalem informs us in his first Catechisme. But this covering was taken off of them in Baptism, or at least on the eighth day after Baptism. For this is rather intimated by those words of S^t Austin, quoted by us a little above. And the same is likewise confirmed by Theodorus Bishop of Canterbury in his Liber Poenitentialis, in these words. In monachorum ordinatione Abbas debet missam cantare, & tres Orationes complere super Capus ejus; & septem dies velet caput ejus▪ septimo die abstollat velamen. Sicut in Baptismo Presbyter septimo die velamen in••antum tollit▪ ita & Abbas debet Monacho, quia secundus Baptismus est juxta judicium pa∣trum▪ & omnia peccata dimittuntur sicut in Baptismo. Vales.