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.

The a 1.1 Prologue [to the Oration] in Praise of Constantine.

I Come not hither with a Composure of Fables, nor with an Elegancy of Expressions framed to captivate the Ears; that by the Voice of Syrens as 'twere, I might charm [my Hearers:] nor, that in Golden Cups, namely the beautifull flowers of words bedeckt with the most exquisite art of Rhetorick, I might present the delicate potions of pleasure, to persons in Love with those things. But rather, paying an Obedience to [the Precepts of] the Wise, I perswade all men, to shun and avoid the publick Roads; and entreat them, that they would not herd with The Many. I am come therefore, that I might b 1.2 being amongst You a * 1.3 New Song of the Emperour's Praises. And although numerous persons have attempted to tread the same † 1.4 path with me, yet c 1.5 I will decline the Foot-steps of men, and will go in an untrodden way, into which 'tis impious to enter with unwasht feet. Indeed, they who affect Vulgar Discourses, and Expressions worn with the ‖ 1.6 Witticisms of Lads, and who Court a pleasing and popular Muse; may daub mens Ears with Humane Narratives; whilst they submit the Arbitrage [of all things] to pleasure. But such as be initiated in the Mysteries of Universal Wisedom it self, (in regard they are Masters of the knowledge of things Divine and Humane;) accounting the choice of what is better, to be the highest felicity; [such I say] esteem and preferre the God-lov'd Virtues of our Emperour, and his Pious Actions, before his humane accomplishments and Deeds; leaving those His Secondary Excellencies, to be celebrated by inferiour persons. For, whereas the Emperour's mind is endued with a knowledge of matters Divine and Humane; and whereas those have a reference to God; but these, to Men: Let them, d 1.7 whoever namely are fit for the performance of this

Office, suggest things Humane to such as stand without the Sacred Rails. For, even these things are both illustrious and transcendent, and of great use to mankind. Yea, all the perfections visible in our Emperour, are eximious; e 1.8 nevertheless, they are far ••ut∣done by His Diviner Excellencies. But, let those persons, who are within the Holy Sanctuaries, and who have entred into the Ady••a and invious Recesses [of the Church;] (after they have shut the doors against prophane and impious Ears,) unfold the secret Mysteries of the Emperour, to those men only who are initiated therein. Farther, when they have cleansed their Ears in the Fountains of Piety, and mounted their understanding upon the sub••••me win•• of the mind it self, let them lead a dance about [God Himself] the supream King, silently learning the Divine [Mysteries.] And let the Oracles, not those which are the products of Divination f 1.9 or rather of rage and madness; but them that are uttered by the illumination and inspiration of the Divine [Spirit,] g 1.10 be our Instructers in the Sacred Rites: [let them give us information] concerning the Kingdom it self; and concerning the Supream King; and concerning that Di∣vine Guard which surrounds the Universal Governour: as also, concerning that Copy of Royal Power which is amongst us, drawn from that Original of the Celestial Kingdom; and concerning that other false one, which does counterfeit the Impress thereof: and lastly, concerning those things which do accompany * 1.11 each sort of Empire. h 1.12 Having therefore learned the Divine Mysteries from these [Oracles,] as from some Hierophantae, we will thus begin our Divine i 1.13 Discourses.

Notes

• a 1.1

  It was heretofore the usage of the Sophists, before their Orations to make a kind of a Flourish as 'twere, in a short Preface; after the manner of Harpers, who before the Song, sing some thing for Tryal-sake, This Preface was commonly termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So in Themistius's fifteenth Oration, and in Libanius's Declamations, it often occurs. Hence, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by Theodoret taken to signifie a Prologue. Vales.
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the Fuketian Copy. Vales.
• * 1.3

  Or, Newer.
• † 1.4

  Or, Dance.
• c 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the path, or footsteps of men. For 'tis a noted halfe-verse of Homer's concerning Bellerophon, which Cicero renders in the very words I have made use of in my Version, namely, Hominum Ve∣stigia Vitans. 'Tis certain, in the Fuketian Copy 'tis plainly writ∣ten, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Farther, Eusebius has delignedly besprinkled this Prologue, with many pieces of verses taken out of the Poets, as with flowers; that by this kind of Elegance he might allure and please the minds of his Hearers. So above, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a poetick expression. Vales.
• ‖ 1.6

  Sophisms, of, Subtil∣ties.
• d 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I doubt not but Eusebius wrote, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whoever namely are fit, &c. The Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are, must be understood. But Christophorson the Translatour of this Oration, in regard he perceived not these things, has confounded the whole meaning of this place, in his Version. In the Fuketian Copy, these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are wanting; excel∣lently well. Vales.
• e 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So al∣so the reading is in the Fu∣ketian Copy; yet I had rather reade, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nevertheless. Vales.
• f 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A transpo∣sition of words usu∣al with Eusebius, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Presently, the reading in the Fuketian Copy▪ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• g 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Doubtless it is to be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Sacred Kites, or Mysteries; which emendation is confirmed by these words which follow presently, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Having there∣fore learn't the Divine, &c. For Eusebius says, that the Sacred Books, wherein are contained the Divine Oracles, are our Teachers of the Sacred Mysteries, and are as 'twere some Hierophanta. Vales.
• * 1.11

  Or, Both the one and the other Order; that is, the true Royal∣power; and the counter∣feit, or, false one.
• h 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It has the same import with what he has said above, namely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, learning the Divine Mysteries. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Wherefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will import the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Chief-Priests of the Eleusinia•• Sacra were, at Athens, termed Hierophantae, who delivered and consigned the Rites of Ceres. Whom, persons initiated did so highly Revere, that they would never call them by their own names. Eunapius tells us this, in His Life of Maximus the Philosopher, in these words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; But, what his name was, who at that time was Hierophanta, it is unlawfull for me to declare: for, he had initia∣ted me who write these things; and had enrolled me amongst the Eumolpidae. Lucian (or whoever else is the authour of it) attests the same in Lexiphane; where one Megalonymus an Athenian says, that when he had gone out one day to visit the Magistrate, he found the Daduchus [Torch-bearer,] and Hierophanta, and some other Ministers of the Sacred Rites, who hated one Dinias before the Magistrate, accusing the man because he had called them by their own names; whereas it was unlawfull to call them by their own names, after they had been consecrated: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Although Lucian says more than Eunapius. For Eunapius has told us, that it was unlawfull only for those who had been Consecrated at Elcusina, to call that Hierophanta by his proper name, from whom they had received initiation. But Lucian affirms, that that was forbidden to all persons in general. Hence 'tis, that amongst Libanius's Epistles, some occur with this Title, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the Hierophanta. And in the Fifth Book of Symmachus's Epistles, the first three are inscribed, To the Hierophanta. For, in regard both those persons had been initiated at Athens, they lookt upon it as a thing unlawfull, to call the Hierophanta by his own name. Vales.
• i 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Geneva-Printers had left out a word, which we have supplied from the Fuketian Manuscript, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we will begin our Divine Discourses, or, Mysteries. Vales.