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. IX. Concerning the Philosophers, who, because they desired to know all things, erred as to their Opinions; a 1.1 and some of them were exposed to dangers. Also, concerning the Opinions of Plato.

WHerefore, we ought to attempt those things that are possible, and which exceed not the capacity of Our Nature. For, the perswasiveness b 1.2 of such matters as are found in Dia∣logues and Disputations, does usually draw away most of us from the truth of things. And this befell many of the Philosophers, whilst they c 1.3 exercise their wits in dis∣courses, and in finding out the Nature of things. For, as often as the Greatness of things transcends their en∣quiry, they * 1.4 involve the Truth by various methods of arguing. Whence it hap∣pens, that their Sentiments are contrary, and that they oppose one anothers Opinions: and this [they do] when they would pretend to be wise. From whence [have been occasioned] Commotions of the people, and severe Sentences of Princes [against them;] whilst they think, that the usages of their Ancestours are subver∣ted by them. And their own ruine has very frequently been the consequence hereof. For Socrates, proud of his knowledge in disputing; d 1.5 when he would undertake to render Reasons that were weaker, more strong; and would frequent∣ly make Sport in contradicting; was killed by the envy of those of his own Tribe, and of his fellow-citizens. Moreover Pythagoras, who pre∣tended highly to the exercise of Temperance and Silence, was taken in a Lye. For, he de∣clared to the Italians, that e 1.6 those things long before predicted by the Prophets, which he had heard whilst he was a Traveller in Aegypt, were revealed by God to him as 'twere in particular. Lastly Plato, the mildest and sweetest tempered person of them all, and the first man that drew off mens minds from the senses, to things intelli∣gible, and such as always continue in the same state; accustoming men to look upwards, f 1.7 and in∣structing them to raise their eyes to things sublime; in the first place taught, that God was above every * 1.8 Es∣sence: wherein he did well. To Him he subjoyned a Se∣cond; and in number distinguished the two Essences, although the perfection of them Both be one; and notwithstanding the Essence of the Second God, † 1.9 proceeds from the First. For He is the Framer and Governour of the Universe; and therefore transcends [all things.] But He who is the Second from Him, ministring to His Commands, ‖ ascribes the Constitution of* 1.10 all things to Him, as to the Cause. Therefore, according to the most accurate way of Philo∣sophizing, there will be but One who takes the Care of all things, and consults their Good; God The * 1.11 Logos namely, who has beautified all things. Which Logos Himself being truly God, is also the Son of God. For, what other Name shall any one impose upon Him, besides the appellation of a Son, who at the same time shall not commit a sin of the deepest dye? For▪ He who is the Father of all, is deservedly esteemed the Father of His own Word also. Thus far Plato's Sentiments were right. But, in those things which follow, He is found to have wandred far from the Truth; whilst he both introduces a multitude of Gods, and also ascribes different Forms to each of them. Which was the occasion of a greater mistake amongst unthinking men: who do not consider the Pro∣vidence of the most High God; but pay a ve∣neration to Images framed by themselves, made according to the likeness of men, and some other Creatures. And thus it hapned, that that excellent g 1.12 Wit, and that Learning worthy of the highest Commendation, being mixt with some such errours as these, had in it less of purity and perfection. The same person seems to Me, to reprove Himself, and to correct that discourse; whilst he attests in express words, that the Rational Soul is the Spirit of God. For h 1.13 He divides all things into two sorts, intelligible namely and sensible: [the Former sort is simple and uncompounded,] the Latter consists of a Frame of Body. And, that is apprehended by the understanding; but this is perceived by Opinion with sense. Therefore, that which partakes of the Divine Spirit, in regard 'tis unmixt and immaterial, is also eternal, and has for its allotment an endless life. But, that which is sensible, be∣cause 'tis dissolved the same way whereby it was at first framed, has no portion in an endless life. But, the Doctrine which * 1.14 he delivers in the following words, is highly admirable; that those who have lived well, the Souls namely of

holy and good men, after their departure out of the Body, are consecrated in the most beauti∣full [Mansions] of Heaven. [Which Asser∣tion of his does not only deserve admiration,] i 1.15 but is also highly usefull. For, what person giving credit to him, and expecting such a felicity, will not order his life in the best man∣ner, will not exercise Righteousness and Tem∣perance, and will not have an Aversion for wickedness? Agreeably to these words also, he has subjoyned, that the Souls of wicked men are tossed up and down in the Streams of Acheron and Pyriphlegon, floating k 1.16 like the Remains of a Shipwrack't Vessel.

Notes

• a 1.1

  In the very Ti∣tle of the chapter there is a fault. For what can these words mean, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But I think the place must be made good in this manner; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Also, concerning the Opinions of Plato. And so 'tis plainly written in the Fuketian Copy. But, both in the Fuketian Copy, and also in the Kings Sheets, this chapter is begun from these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, How many other works, &c. Vales.
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuk. and Turneb. Copies 'tis truer written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But in the Kings Sheets that word is omitted. I had ra∣ther write also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; and have ren∣dred it accordingly. Vales.
• c 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Sacred Scriptures this verb is used in such a sense, as to signifie, to exercise his wit; as Jacobus Tu∣sanus has long since observed. Vales. See Psal. 119. 15; where this word occurs.
• * 1.4

  Or, Hide.
• d 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sense requires, that these words should be added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the stron∣ger, more weak. This was the device of Protagoras, who promised young men, that he would make that reason which was stronger, more weak; and on the contrary, that which was weaker, more strong; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Against the Sophists who promised these things, Socrates disputed con∣tinually, that he might convince them that they knew nothing; and he pursued them with their own weapons, that is, arguments of Logick. Vales.
• e 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Fuke∣tian Copy.—What Constantine says (namely, that Pythagoras, after he was come into Egypt, and had heard what the Prophets had heretofore predicted; divulged those things afterwards all over Italy, as if God had revealed them to him;) seems to me scarce probable. Indeed, that Pythagoras came into Egypt, and there received from the Priests, the Mystick Rites and Ceremonies of their Religion; this, I say, is attested by Porphyrius in his Life, and by many o∣thers▪ Moreover, we are told by Aristobulus, Clemens, and Eu∣sebius, that Pythagoras had many things out of the Books of Moses. But, that he had learned the Prophecies of the Jews in Egypt, and had afterwards divulged them amongst the Italians; is a thing affirmed by none of the Ancients, that I know of. And perhaps this place is to be understood, not concerning the Pro∣phecies of the Jews, but those of the Egyptians. For there were Prophets amongst the Egyptians, as I have observed in ••y notes on Eusebius's Eccles. Hist. See book 4. chap. 8. note (••.) Which thing perhaps led Constantine into a mistake. Who having read, that Py∣thagoras had learned many Secrets from the Prophets of the Egyptians, that is, their Priests; understood that as meant concerning the Pro∣phets of the Hebrews. Vales.
• f 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The conjunctive particle is wanting in the Fuk. and Savil. Copy, and in the Kings Sheets. I write therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and instructing, &c; as S^r Henry Savil read. Vales.
• * 1.8

  Or, Substance.
• † 1.9

  Or, Has its being.
• * 1.10

  * Or, Re∣mits the Cause of the Constitution of all things to Him.
• * 1.11

  Or▪ Word.
• g 1.12

  He means Plato himself, whose excellent Wit, all the An∣cients, yea the Christians also, were admirers of. Vales.
• h 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Christo∣phorson seems to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The place in Plato, which Constantine means, occurs in his Timaeus pag. 28. Vales.
• * 1.14

  Plato.
• i 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Be∣fore these words, after the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Gene∣va-Edi∣tion these words are inserted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which assertion▪ &c: Christophorson, Scaliger, Bongarsius, and Gruter put in these words; as 'tis remark't at the margin of that Edition. I likewise found the same emendation in Mor••us's Book, in Turnebus's, S^r Henry Savil's, and in the Fuketian Copy▪ in which Copies also 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• k 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I have rendred it, Navis fractae reli∣quias, the Remains of a Shipwrack's Vessel; that is, The Tackle or Furniture of the Ship. For after a Shipwrack, these provisions and utensils of the Vessel, are tossed up and down in the Sea. But Christophorson renders it Merces, the Wares or Goods of the Mer∣chant; a rendition that can in no wise be agreeable here. For when a Vessel is lost at Sea, most commonly the Goods sink to the bottome. Vales.