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.

OF Which hope, Our Emperour most dear* 1.1 to God, is even in this life made a par∣taker; in regard he is adorned by God with innate Virtues, and has received into his mind the Celestial Effluxes derived from that Foun∣tain. For he is rational from that Universal Reason▪ wise, from a communication of that Di∣vine Wisdom: good, from a participation of that Goodness. And he is just, by being a partaker of that justice: and temperate, from that * 1.2 O∣riginal of Temperance; and strong, by having that Supream Strength im∣parted to him. a 1.3 He there∣fore may most truly be stiled Emperour, who hath fashioned his mind with Royal Virtues, to a likeness of the Celestial Empire. But, that person who is a stranger to these, and who has renounc't the King of this Universe; neither hath acknow∣ledged the Celestial Parent of Souls; nor cloa∣thed himself in a Garb befitting an Emperour; but hath * 1.4 filled his mind with deformity and filthiness, and instead of Imperial Clemency, hath gotten the Rage of a Savage Beast; instead of an in∣genuous disposition, the incurable poyson of im∣probity; in place of Prudence, Folly; instead of Reason and Wisedom, † 1.5 a want of Reason and consideration, the foulest of all Vices: from which, as b 1.6 from a bitter Root, most pernicious Sprouts do spring, namely, a sottish c 1.7 and intemperate Life; A∣varice; Murders; Fightings against God; Impieties: he [I say] who is addicted to all these Vices, though he may seem sometime to Go∣vern by Tyrannick Violence, yet cannot deservedly and in reality be stiled an Empe∣rour. For, how should he represent a likeness of the Monarchical power [of hea∣ven,] who bears a thousand false and adulterate Resem∣blances of Daemons, imprest on his mind? How should he be a Prince and Lord over all, who hath procured for himself so infinite a number of Cruel and hard Masters? A servant to filthy pleasure; a servant to an excessive madness for women; a servant to money gotten by injustice; a servant of anger and rage; a servant of fear and dread; a servant of bloudy Daemons; and [lastly] a slave to soul-de∣stroying Spirits. Therefore, (Truth it self fa∣vouring us with its assent and Testimony,) this Emperour, dear to the supream God, is the sole Person that can truly be styled an Emperour: who only is free; or rather, who really is Lord. Who is above the desire of money, and superiour to the Love of women: a Vanquisher of plea∣sures, even of them which Nature does allow of. Who is not overcome by anger and rage, but has those passions perfectly within his own power. He is really Emperour, and bears a Title ^d answerable to his practise: being e 1.8 truely * 1.9

Victor; for he has gotten the Victory over those Passions, which are wont to overpower and con∣quer the minds of men. Who is formed ac∣cording to that Primitive * 1.10 Idea of the su∣pream Emperour; and in his mind, as in a glass, expresses those Rayes of Virtues darted from that Celestial Original. From which [Rayes] he is made temperate; Good; Just; Valiant; Pious; a Lover of God: f 1.11 and, which is pecu∣liar to him only, this our Emperour is really a Philo∣sopher. For he is one that truly knows himself; and is sensible, that the supplies of every thing which is good, are bestowed on him from without, or rather from hea∣ven. One who demonstrates the August Title of his Mo∣narchical Power, by the Exi∣mious Ornature of his Im∣perial Robe; and who is the g 1.12 sole person, that is deser∣vedly clothed with the Im∣perial Purple, which becomes him. This is the Emperour, who night and day invokes the Heavenly Fa∣ther; who in his Prayers * 1.13 implores his As∣sistance; who burns with a desire of the Cele∣stial Kingdom. For, whereas he understands, that things present are in no wise † 1.14 to be com∣pared with God the supream King, (in regard they are mortal and frail, and, like a River, transient, and continually perishing;) therefore he desires the incorruptible and incorporeal King∣dom of God. That Kingdom he prayes that he may obtain; by a sublimity of thought, raising his mind above the Arch of Heaven, and being inflamed with an inexpressible desire of those Lights which shine there. In comparison with which Lights, he accounts the most valuable things of this life present, to be in nothing dif∣ferent from darkness. For he sees, that the dominion over men (in regard 'tis nothing else but a small and short administration of a mor∣tal and temporary Life;) is not much better than the authority and power of Goatherds, Shep∣herds and Neatheards: yea rather, that 'tis more troublesome, or a Sovereignty over a h 1.15 moroser sort of Cattel. And, as to the Acclamations of The Many, and the Voices of Flatterers, i 1.16 he esteems them to be trouble∣some, rather than delight∣full; by reason of * 1.17 the so∣lidity of his disposition, and the sincere discipline of his mind. Moreover, as often as he beholds the k 1.18 dutifulness of His Subjects, his innume∣rable Forces, and those vast multitudes, as well of Horse as Foot, that are at his Beck and Command; he is not in the least stricken with admi∣ration, nor does he swell with pride at his authority and power over them: but, tur∣ning his thoughts l 1.19 upon himself, he * 1.20 acknowledges, in himself also, the common nature of all men. He laughs at the Garment made of Cloth of Gold interwoven with a variety of flowers, at the Imperial Purple, and at the Diadem it self: when he beholds the multitude stricken with an admiration of these things, and, wholly like children, ga∣zing on this glorious pomp, as on some Bug-bear. m 1.21 But he himself is not in any wise so disturbed as they are; but does cloath his mind with the knowledge of God, as with a Garment Embroidered with Temperance, Justice, Piety, and the other Virtues; which is a dress that does really and truly become an Emperour. Besides all this, as for riches which are with so much earnest∣ness desired by men; I mean Gold, and Silver, and whatever sorts of Stones are had in admira∣tion; he understands them to be really Stones wholly unprofitable, and useless matter. Such therefore as they are in their own nature, such and so highly does he esteem them; as things that are not in the least conducive in order to the diverting of ills and calamities. For, of what prevalency are these things towards the removal of Diseases▪ or the avoiding of death? Nevertheless, although he knows these things ac∣curately well, being instructed by the very use of them; n 1.22 yet he is in no wise disturbed in his mind, at the decent Garb of his Subjects; but laughs at those persons, who by reason of their fol∣ly and simplici∣ty † 1.23 admire these things. Farther, he abstaines from surfeiting and drunkenness, and from exquisite dainties and delicate dishes; in re∣gard they are the proper bu∣siness of Gluttons: it being his Sentiment, that these things appertain to others, not to himself. For he is convinc't, that such de∣bauches are extreamly hurt∣full, and do cloud and dar∣ken the intellective faculty of the Soul. On account of all these reasons, the Empe∣rour, instructed in the know∣ledge of Divine matters, and endued with a great mind, aspires after better things than those of this pre∣sent life: calling upon the Celestial Father, and earnestly desiring His Kingdom; and perfor∣ming all things with a singular piety; and Lastly, delivering the knowledge of the Su∣pream God and Emperour, to all those Subject to his Empire, * 1.24 whom, as the best of Masters, he has undertaken to instruct.

Notes

• * 1.1

  CHAP. V.
• * 1.2

  Exem∣plar, or, Pattern.
• a 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He there∣fore will most truly be styled, &c. In the Fuketian Copy, the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He there∣fore may most, &c▪ which is far the better reading. Vales.
• * 1.4

  Or, Hath bound up his mind in, &c.
• † 1.5

  Or, The most filthy irrationa∣lity.
• b 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as from a bitter potion. The Translatour renders it, tanquam ex amard stirpe, as from a bitter Root. Which doubtless is more elegant. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are not in the least sutable one to the other. Yet Eusebius seems to allude here, to the Cup of iniquity; concerning which 'tis said in the Psalmes▪ all the Sinners of the Earth shall drink out of it, &c. Vales.
• c 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I doubt not but Eusebius wrote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For 'tis an elegant Paranomasia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latine tongue can't express. In the Fuketian Copy, these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are wanting. Vales.
• e 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He alludes to Constantinè's pronomen [fore∣name.] For Constantine had taken to himself the Pronomen of Victor, as I have noted at The Books concerning Constantine's Life. Vales.
• * 1.9

  ^e 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The two last words are wanting in the Fuk. Copy. Vales.
• * 1.10

  Pattern.
• f 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the Fuketian Copy 'tis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which is truer. Vales.
• g 1.12

  Some body will make an en∣quiry here, why Eusebius should say, that only Constantine was cloathed with the Imperial Pur∣ple. For, there were at that time four Caesars, who wore the Pur∣ple. Indeed, Amm. Marcellinus informs us, that the Caesars wore the Purple; in his Sixteenth Book, where he tells, how Constantius declared Julian, Caesar. But it may be answered, that Eusebius does not say absolutely, that only Constantine was clothed with the Purple; but, that he alone deservedly wore the Pur∣ple. Vales.
• * 1.13

  Or, Calls upon him.
• † 1.14

  Or, Wor∣thy of.
• h 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a moroser sort of Cattel; which I wonder the Translatour saw not. For man is the morosest of all Crea∣tures, and is governed with the greatest difficulty. Vales.
• i 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 'tis in the Fuketian Copy. The Translatour under∣stood not this expression; which we may render into Latine▪ word for word, in this manner: mole∣stiae potius deputat quàm voluptati, he places them to the account of trouble, rather than of pleasure. Vales.
• * 1.17

  The Constancy of his Morals: so Valesius.
• k 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Guard of His Sub∣jects. It must, I think, be writ∣ten, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For, at this place Eusebius means two sorts of Subjects; namely, those in Arms, and the Provincials▪ Whereof the latter pay money and tributes to the Emperour; which Eusebius and The∣mistius do term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a soft word covering the bit∣terest thing of all. But, the former received money, as their Pay. Vales.
• l 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must doubtless be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, upon him∣self; which I admire the Translatour per∣ceived not. Vales.
• * 1.20

  Or, Sees.
• m 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The words are misplac't here, as it is plain to any one. I reade therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; But he himself▪ &c. In the Fu∣ketian Copy, the reading is ill, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by reason of His knowledge of God. Vales.
• n 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 'Tis the same with what he has said above, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Further, this whole passage is thus to be distin∣guished and explained; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, Nevertheless, although, &c. Which is the same as if he should say: he desires not the wealth or riches of His Subjects, nor does he envy them their comely garb and dress, as en∣vious and covetous princes are wont to do. Such a one was Valenti∣nianus the Elder, who hated all those that were rich and well∣clothed, as Amm. Marcellinus re∣lates. Constantine was not of that mind: for he both valued very little his own habit and dress; and also was not troubled, at his Subjects being gorgeously apparelled. I have therefore spent some words in explaining this passage; because it was both obscure, and also not understood by the Translatour. Vales.
• † 1.23

  Or, Are astonished at, &c.
• * 1.24

  Or, who are instru∣cted by a good master as 'twere.