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. XVII. Concerning the wisedom of Moses, which was emulated by the Wise Men amongst the Hea∣thens; also concerning Daniel, and the Three Children.

FArther, no people ever were, or could have been blesseder than * 1.1 that [Nation;] had they not voluntarily alienated their minds from the Divine Spirit. But, what man is he, that can speak concerning Moses according as he deserves? Who having reduced † 1.2 the confused multitude of the Jews into Order, and beautified their minds with Obedience and Modesty; in∣stead of Captivity, conferred on them Liberty; instead of their sadness, rendred them joyfull. Who raised those mens minds to such an height, that by reason of the [unhop'd-for] change of their Affairs for the better, and because of their fortunate successes and Victories, they became puft up with pride and insolence. Who in wise∣dom so far excelled those that had lived before him, that those persons which are most cele∣brated by the Gentiles, whe∣ther wise men a 1.3 or Philo∣sophers, have been Emula∣tours of His Wisdom. For Pythagoras having imitated his wisedom, has been so highly fam'd for his Mode∣sty, that that most * 1.4 prudent and sober person Plato, propo∣sed his abstinence as a pattern for his own imita∣tion. b 1.5 Daniel also, he who foretold things fu∣ture, who shewed a * 1.6 Specimen of a most transcendent greatness of mind, and who was egregiously eminent for the * 1.7 San∣ctity of his Morals and his whole Life; what and how rigorous a Cruelty did he vanquish, of that Tyrant which then reigned in Syria? His name was Nabuchodonosor; all whose Race being now extinct, that vast and formidable power is transferred to the Persians. The riches of that Tyrant▪ were, and to this very day are, much spoken of in all mens discourses; as likewise his unmeet and foolish Care about a misbecoming worship; and c 1.8 his great plenty of Metals of all sorts, for the making of Gods; and the tops of Temples [which he erected,] rea∣ching as high as Heaven it self; and lastly, his horrid Laws about Religion, made and designed for Cruelty. All which d 1.9 Daniel despised, on account of his sincere piety towards him who is truly God; and foretold, that that inconvenient earnestness of the Tyrant, would be the occasion of some great and sore mischief. Neverthe∣less, he prevailed not with the Tyrant. For an af∣fluence of Riches is a migh∣ty hindrance to sober and good thoughts. But, at length the King manifested the cruelty of his own mind; having given order, that this just and guiltless person should be cast to the wild beasts, that he might be torn in pieces. More∣over, the Consent of those Brethren in under∣going Martyrdom, was highly couragious: whom posterity afterwards imitated, and procured tran∣scendent glory, on account of their faith to∣wards our Saviour. Who appearing unhurt by the fire, and furnace▪ and by those other Tortures appointed to consume them; by the approach and Touch of their pure Bodies repelled the fire con∣tained within the furnace. But after the ruine of the Assyrian Empire, which was e 1.10 destroyed by Thunder-bolts; Daniel by [the direction of] Divine Providence, betook himself to Cambyses King of the Persians. But, Envy, [vexed him] here also; and, besides Envy, the de∣structive Treacheries of the * 1.11 Magi; and a continued succession of many, and those the greatest perils. Out of all which he was easily delivered, by Christs assisting providence, and flourisht, being the * 1.12 Exemplar of all manner of Virtue. For, whereas he poured forth his prayers to God thrice a day, and performed great and f 1.13 unusual Miracles, † 1.14 and Works highly memorable; the Magi, induced

thereto by Envy, calumniated the very preva∣lency of his prayers; making the King acquain∣ted, that that great power of the man g 1.15 was very dangerous: h 1.16 and [at length] they per∣swaded him, that this very person, who had been the Occasioner of so many, and such emi∣nent Blessings to the State of the Persians, should be condemned to be devoured by fierce Lyons. Daniel therefore, [in this manner] condem∣ned, not that he should be destroyed, but in order to his eternal glory; was shut up in the Den. And whilst he was conversant amongst the wild-beasts, found them more gentle and tamer, than those by whom he had been shut up. i 1.17 For, a prayer of modesty and soberness, giving assistance by its powerfulness, tamed all those Beasts, though by their own nature they are fierce and raging. Which things being made known to Cambyses, (For 'twas impossible, that the performances of so great, and such a Divine power should lye concealed;) he was stricken with an amazement at the wonderfulness of what was told him; and he repented himself, be∣cause he had been so easily prevailed upon by the Calumnies of the Magi. Nevertheless he * 1.18 had a desire to be an eye-witness of that spectacle. k 1.19 And when he beheld Daniel praising Christ, both his hands being lifted up on high; but [saw] the Lyons couching, and as 'twere worshipping the footsteps of the man: immediately [he con∣demned] the Magi, who had perswaded him hereto, [to the very same punishment, and shut them up in the Den of the Lyons.] But the wild-beasts, which a little before had fawned upon and made much of Daniel, set upon the Magi, forthwith, and, agreeable to their own fierceness of Nature, tore all of them in pieces.

Notes

• * 1.1

  The Is∣raelites.
• † 1.2

  Or, A disordered people.
• a 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A particle seems to be omitted here, which if inserted, the passage would be made far more elegant. I write therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, whether wise men or Philosophers. Vales.
• * 1.4

  Or, Modest.
• b 1.5

  After he has spoken concer∣ning the Egyptians, and concerning the destruction of Memphis; he passes to the Assyrians, and to the desolation of Babylon. And on occasion of the Egyptians, he has inserted the praise of Moses. But now treating concerning the Assyrians, he prosecutes Daniel's praises, who lived a Captive amongst the Assyrians or Babylonians. Vales.
• * 1.6

  Pattern,
• * 1.7

  Or, Beauty▪
• c 1.8

  At this place these words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] are wanting in the Greek Text of Valesius's Edition; omitted I suppose by the carelessness of the Printer; though Valesius has taken no no∣tice of this mistake, in his Errata. They occur in Robert Stephen's Edition; from whom we have in∣serted them into our Version. Nor has Valesius omitted them in his Translation.
• d 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ After these words, the Antiqua∣rius who transcribed the Kings Copy, offended at the multitude of faults wherewith the Copy abounded, here made an end of writing. And he has attested this in these words set at the bot∣tome of the page: ....〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;.... to the Sea of faults of this Book, I stopt my hand from writing, because there was nothing sound in the original Copy, as the Readers may conjecture from what is written. Vales.
• e 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I can't imagine whence Constantine had this, his affir∣ming namely, that the kingdom of the Assyri∣ans was de∣stroyed by the casting of Thun∣der; which I don't re∣member, to have read any where else. Neither do I well understand that. For, Men, Towers, and Cities may be destroyed by Thunder-bolts, as the Poets have told us concerning the Phlegyae. But, truly I can't see, how a kingdom could be ruined by Thunder. In the Fuketian and Turneb. Copies, and in the Kings Sheets, the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.11

  Magi∣cians, or, Wise men.
• * 1.12

  Pattern.
• f 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Constantine had in Latine termed it Virtutes; which word is in the Sacred Books usually taken to signifie Mi∣racles, as every one knows. The Translatour of this Oration has done ill, in rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; whereas he ought rather to have translated it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• † 1.14

  Or, Of Works, &c.
• g 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuke∣tian Copy, this place is thus pointed; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; calumni∣ated the very pre∣valency of his prayers, as dange∣rous: and sorely ac∣cused in the Kings pre∣sence, that great power of the man. Vales.
• h 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and [at length] they per∣swaded him; as 'tis mended at the margin of Moraus's Book. But, this rela∣tion con∣tradicts the Sacred Scripture. For, the Magi are not in the Sacred Volumes said to ac∣cuse Daniel, But the Presidents and Princes: Nor is he called Cam∣byses, who ordered Daniel to be cast to the wild-beasts, but Darius the Median; concerning whom the Opinions of Chronologers are va∣rious. For most of them will have him to be Cyaxares, son to Astia∣ges. But Scaliger affirms him to be Nabonnidus; to whose opinion our Petavius agrees. The consent of which two persons I value highly. For, whereas they are wont to dissent in most things; whereever we see them agree, it is the greatest Argument of Truth. Nevertheless, Abydenus in his History of the Assyrians, seems to contradict their Opinion. For he writes, that Nabuchodonosor, inspired by God a little before his death, foretold the Babylonians, that not long after, their City should be ruined. For, that Mulus the Persian should come, who should put the yoak of slavery on them. But, that Medus, the glory of the Assyrians, should be his Assistant in the besieging of that City. For so I render these words of Abydenus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'Tis certain, the Greek words have no other import, than that which I have mentioned. Now, if Medus was Cyrus's Companion and Assistant in besieging Babylon, and in re∣ducing it to slavery▪ then Medus is not Nabonnidus. But Scaliger, who will have Darius Medus to be Nabonnidus, does thus explain Aby∣denus's words, that by Medus's fault that Calamity would befal the Ba∣bylonians. But Abydenus has not said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; by which term is signified a Society and Communion of some fact, with another person. So the Son of God is termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because to∣gether with the Father He is the Authour of all things, 'Tis there∣fore plain from Abydenus's words, that Medus is not Nabonnidus. Vales.
• i 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I had rather write it in the Nominative Case, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For, a Prayer, &c. The meaning is, so great is the power of prayer, that it tameth the most savage Beasts. Indeed, in the Fuketian Copy, the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Vales.
• * 1.18

  Or, At∣tempted.
• k 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuketian Copy, and in the Sheets 'tis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.