2 (return) [ Lactant. Divin. Instit. i. l. vii. 27. The first and most important of these passages is indeed wanting in twenty-eight manuscripts; but it is found in nineteen. If we weigh the comparative value of these manuscripts, one of 900 years old, in the king of France’s library may be alleged in its favor; but the passage is omitted in the correct manuscript of Bologna, which the P. de Montfaucon ascribes to the sixth or seventh century (Diarium Italic. p. 489.) The taste of most of the editors (except Isæus; see Lactant. edit. Dufresnoy, tom. i. p. 596) has felt the genuine style of Lactantius.] 3 (return) [ Euseb. in Vit. Constant. l. i. c. 27-32.] 4 (return) [ Zosimus, l. ii. p. 104.] 5 (return) [ That rite was _always_ used in making a catechumen, (see Bingham’s Antiquities. l. x. c. i. p. 419. Dom Chardon, Hist. des Sacramens, tom. i. p. 62,) and Constantine received it for the _first_ time (Euseb. in Vit Constant. l. iv. c. 61) immediately before his baptism and death. From the connection of these two facts, Valesius (ad loc. Euseb.) has drawn the conclusion which is reluctantly admitted by Tillemont, (Hist. des Empereurs, tom. iv. p. 628,) and opposed with feeble arguments by Mosheim, (p. 968.)] 6 (return) [ Euseb. in Vit. Constant. l. iv. c. 61, 62, 63. The legend of Constantine’s baptism at Rome, thirteen years before his death, was invented in the eighth century, as a proper motive for his _donation_. Such has been the gradual progress of knowledge, that a story, of which Cardinal Baronius (Annual Ecclesiast. A. D. 324, No. 43-49) declared himself the unblushing advocate, is now feebly supported, even within the verge of the Vatican. See the Antiquitates Christianæ, tom. ii. p. 232; a work published with six approbations at Rome, in the year 1751 by Father Mamachi, a learned Dominican.] 7 (return) [ The quæstor, or secretary, who composed the law of the Theodosian Code, makes his master say with indifference, “hominibus supradictæ religionis,” (l. xvi. tit. ii. leg. 1.) The minister of ecclesiastical affairs was allowed a more devout and respectful style, [**Greek] the legal, most holy, and Catholic worship.] 8 (return) [ Cod. Theodos. l. ii. viii. tit. leg. 1. Cod. Justinian. l. iii. tit. xii. leg. 3. Constantine styles the Lord’s day _dies solis_, a name which could not offend the ears of his pagan subjects.] 9 (return) [ Cod. Theodos. l. xvi. tit. x. leg. l. Godefroy, in the character of a commentator, endeavors (tom. vi. p. 257) to excuse Constantine; but the more zealous Baronius (Annal. Eccles. A. D. 321, No. 17) censures his profane conduct with truth and asperity.]