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.

* 1.1FOR, Whereas there are in us two * 1.2 Sub∣stances conjoyned, namely, Soul and Body; whereof the Latter is exposed to view, but the other remaines invisible: against both these, two sorts of Enemies and Barbarians, the one covertly, the other openly, have set themselves in array. And, the one of them opposes Bodies a∣gainst Bodies: but the other assaults man's naked Soul it self, with all sorts of incor∣poreal Engines. Farther, those visible Bar∣barians, like some savage a 1.3 Nomades, in nothing dif∣ferent from wild-beasts, make an attack upon the meek and gentle Flocks of Men; ruine and depopulate Countries; en∣slave Cities; [rush] out of the Desert, like fierce and furious Wolves, and fall upon the inhabitants of Cities; after which they destroy as many as they can. But the invisible Enemies, I mean the Soul-destroying Daemons, who are far more fierce and cruel than all Barbarians; flye about the Regions of this Air, and by the Engines of mischievous Polytheisme, had reduced all man∣kind under their power: in so much that, the true God was not by them any longer look't upon as God; but they wandred up and down in manifold errour, without any worship of the Deity. For, having procured for themselves Gods from I know not whence, who have not any Being or Existence in any place whatever; they wholly neglected and undervalued Him who is the only, and the true God, as if He were not. Hence it was, that the Generation of Bodies was by them reputed and worshipt as a God; as also, a contrary Deity hereto, to wit▪ the destruction and dissolution of Bodies▪ And the former of these Gods, in regard He was the Authour of Generation, was honoured with the Rites of Venus. But the Latter, because He abounded with Riches, and in Strength excel∣led Mankind, was named Pluto and * 1.4 Or••••••••▪ For, whereas the Men of that Age, acknow∣ledged no other life, save that which takes its beginning from Generation; therefore they as∣serted the Cause and Origine of that Life to be a God. And, whereas they believed Men not to exist any more, after death; they declared Death to be the Vanquisher of all, and a Great God. Then, concluding, that on account of that dissolution by death, they were in no wi••e accountable hereafter for what was performed here; they resolved upon living such a life, as in effect was 〈◊〉〈◊〉 life; perpetrating such facts, as deserved to be punished with ten thousand deaths. For, they had not their minds taken up, with the thoughts of God; they expected

not the Tribunals of the Divine judgment; nor call'd to remembrance the * 1.5 Nature of their own Souls: but acknowledging a sub∣jection to one Cruel Patron, Death; and ful∣ly perswading themselves, that b 1.6 the destruction of bo∣dies effected by it, was the dissolution [and annihila∣tion] of the whole man; they declared Death to be a great and a rich God; and for that reason gave him the name of Pluto or Dis. Death therefore was to them a God; and not he alone; but what∣ever else they accounted valuable in compari∣son of Death; namely, those things which were conducive, in order to the rendring their Lives pleasant and delicate. For, the pleasure of the † 1.7 Body was by them accounted a God; nourish∣ment was a God; the growth of those things [that produce nutriment,] a God; the fruit of Trees, a God; Drunkenness and Luxury, a God; the desire of * 1.8 things Carnal, a God; the Pleasure of those things, a God. Hence [came] the Mysteries of Ceres and Proserpina; hence the Ravishment of the Virgin [Proserpina] by Pluto, and Her Restoration again. Hence Bacchus's Initiations and Ceremonies; and Hercules vanquished by drunkenness, as by a more powerfull God. Hence the adulterous Rites of Cupid and Venus. Hence Jupiter himself en∣raged with a Lust after women, and in Love with Ganymede: hence the fictions of Lasci∣vious Fables, concerning Gods addicted to plea∣sure, Wantonness, and Luxury. With such therefore, and so many Darts of * 1.9 impious su∣perstition as these, the Cruel Barbarians, and profest Enemies to the Supream King, gaul'd the Inhabitants of the Earth; and at length reduc'd the whole Body of mankind to a Sub∣jection to themselves; in so much that, Monu∣ments of impiety were erected by them, in all parts of the earth; and Temples and Shrines of false Divinity, built in every Corner. More∣over, c 1.10 those persons then thought to be in power, were so miserably enslaved to Errour, that they appea∣sed their Gods, with the slaughters of their own Coun∣try-men and Relations; and sharpened their Swords a∣gainst the defenders of Truth; and [commenc't] an im∣placable War, and lifted up impious hands, not against forreigne and barbarous E∣nemies; but against their Domesticks and Friends, and against their Brethren, Kins∣men and dearest Relatives; who by a purity of Life and Sobriety, and with purposes of true Piety, had resolved to pay a worship and observance to the Deity. After this manner, these men, seized with a distraction of mind, sacrificed persons consecra∣ted to the supream King, to their own Daemons. But They, in regard they were couragious Wit∣nesses of true Piety, and had been accustomed to prefer a glorious death in defence of truth, before life it self; did not in the least value so severe a Tyranny: but rather, as it became the Souldier▪s of God▪ being fortified with the * 1.11 Arms of Patience, they despised and laught at every sort of death; namely Fire, Sword, and the † 1.12 piercings of Nails; the wild Beasts; the depths of the Sea; the cutting off, and after∣wards searing of Limbs; digging out of Eyes; mutilations of the whole Body; and lastly, Famine, the Mines, and Bonds. All which, by rea∣son of that Love and ardency of Affection they bore to their own King, they accounted sweeter than all the pleasures and enjoyments [of this life.] The minds likewise of the tenderer Sex were Valiant and Stout, endued with a Courage no∣thing inferiour to that of men; some of whom underwent the very same Combats with men, and obtained equal rewards of Valour. Others, when drag'd away to be ravished, sooner re∣signed their Lives to Death, d 1.13 than their Bo∣dies to ravishment. And vast other numbers of them, not enduring so much as to hear the Menaces of Ravishment, wherewith they were threatned by the Presidents of Provinces; with a valiant mind endured all sorts of Tor∣tures, and [the Execution of] every Capital Sentence. In this manner the Vauntguard of the supream Emperour, with an undaunted Courage of mind maintained the Fight, a∣gainst their Army who paid a worship to many Gods. But the [Daemons,] who are the ad∣versaries of God, and enemies to the salvation of men; demonstrating more of Cruelty than any the most savage Barbarian, rejoyced in such Libations of humane bloud. And their Assi∣stants and Ministers, quaff't to them such Cups as these, filled with blood unjustly shed; provi∣ding for them this direfull e 1.14 and impious Ban∣quet, to the ruine and destruction of humane kind. Affairs being in this posture; what ought to have been done by God, the King of those that were opprest? Ought▪ He to be careless of the safety of his dearest [Dependents,] and to neg∣lect his own servants, when in this bloudy manner assaul∣ted? f 1.15 Doubtless, He can never be termed a prudent Pilot, who shall suffer his Vessel, together with the men on Board, to be sunk; with∣out contributing any thing of his own assistance, in or∣der to the preservation of the Ships-company. Nor, can that person be styled a g 1.16 wary and provident General, who shall render up his Allies to the Enemy, unreveng'd and undefended. Neither will a good Shepherd be unconcer∣ned for, and h 1.17 careless of a Sheep straying from the rest of his flock: but will rather leave all the other, which are safe and in good condition; and will most readily suffer any thing what∣ever, on account of preser∣ving that Sheep which has strayed; being ready, should there be a necessity▪ to encoun∣ter even with fierce and ra∣ging

Beasts. But, the supream Moderator's care was not employ'd about a Sheep that wants rea∣son; but He was highly concern'd for his whole Army; for the sake of those, who on his account were assaulted. Of whose Combats, and conflicts in de∣fence of Piety, when he had approved; and had honoured them, who were now removed to him, with the rewards of Victory, i 1.18 with himself; he enrolled them amongst the Angelick Quires in Heaven. But, others of them he continued still upon earth, as Seeds that might restore and give new life to Piety, for the good of posterity; that they should both be spectatours of his vengeance upon the impious, and might also become Relatours of those things which they had beheld with their own eyes. After this, when he had stretcht forth his right hand, in order to his being avenged of his Adversaries; by his very Nod, on a sudden he destroyed them; having first punished them with stripes inflicted on them from Hea∣ven; and compell'd them, even against their wills, with their own lips to recant their own horrid wickednesses. But these, who were mean and contemned, and by almost all persons look't upon as forsaken and hopeless, he has raised from the ground, and highly exalted. And this, the supream Emperour [God,] effected from Heaven; when he had presented to us his own Servant, as some invincible Warriour. (For our Emperour, by reason of his transcendency of Piety, rejoyces in his being stiled The Ser∣vant of God.) Whom God has made Con∣querour over all sorts of Enemies whatever, having raised up him alone, against many. For, they were numerous; and almost infinite, as k 1.19 being the friends of many Daemons. l 1.20 Yea rather, they were nothing: whence it is, that at present they are nothing. But this One Em∣perour, [* 1.21 is] of One, [and bears] the Image of That One Supream Emperour. They, [induced thereto] by an impious mind, destroyed pious men by bloudy Murthers. But he, imitating his own Saviour's example, and being only skilled in this, the preservation namely of men; has sav'd alive even the impious themselves, teaching them true Piety and Religion. Then, in regard▪ he is really Victor, he hath vanquished that twofold sort of Barbarians: civilizing the fierce and untractable Tribes of men, by prudent and ra∣tional Embassies; compelling them to own, and * 1.22 submit themselves to their Betters; and from a Lawless and brutish life, reducing them to Civility and Humanity. But, as for that cruel and enraged Sort of invisible Daemons, he does really and manifestly m 1.23 prove, that they were long since vanquished by God. For the Common Sa∣viour of the Universe, had by an invisible Power routed those invisible Spirits. But this Our Prince, the Supream Emperour's Lieutenant-General as 'twere, n 1.24 has pursued the vanqui∣shed; spoyling † 1.25 those who were long since dead and consumed; and plentifully distributing the Booty amongst the Souldiers of [God] the Victor.

Notes

• * 1.1

  CHAP. VII.
• * 1.2

  Or, Natures.
• a 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Tran∣slatour has done ill in rendring it, Pastores, Shepherds. I would rather retain the Greek word, or else render it Vagos, Wan∣derers. For so the Latines ter∣med those Barbarians, who sit∣ting on their Horses, or in Wag∣gons, were carried this way and that way, without any House or settled habitation. Such per∣sons as these, because, in order to their getting food, they would range about to find places aboun∣ding with pasture; were ter∣med 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A little after, in the Fuketian Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ destroying as many as they can Vales.
• * 1.4

  Or, Death▪
• * 1.5

  Or, Sub∣stance.
• b 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. At my peril write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by it; under∣stand death. And so the rea∣ding is in the Fuketian Copy. A little before, the Geneva▪ men had left out a word; which, from the Fuketian Copy, I have supplied in this manner, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• † 1.7

  Or, Flesh.
• * 1.8

  Or, Bodies.
• * 1.9

  Or, God∣opposing Errour.
• c 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. By these words Eu∣sebius either means the Empe∣rours themselves, who had per∣secuted the Christian Religion; or else all the Heathens. For these prevail'd at that time, be∣fore the Christian Religion had obtained throughout the whole world. As therefore the Christian Religion was afterwards termed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Chri∣stians, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; (as I have noted at the Books of Eusebius's Eccles. Histor.) so the Gen∣tiles, as long as their supersti∣tion flourish't, are rightly ter∣med 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Yet below, at the beginning of the ninth Chapter, he has used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie the Emperours. Vales.
• * 1.11

  Or, Virtue.
• † 1.12

  See Pag. 1••0, note [*]
• d 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the eighth Book of his Ec∣cles. Histo∣ry, chap. 14, whence this passage is taken al∣most word for word▪ the rea∣ding is truer, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, than expose their bodies to be defi∣led. Vales.
• e 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and pious ban∣quet. I reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impious, with the Translatour; in the Fuke∣tian Copy, 'tis written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• f 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I should choose to write, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; Doubtless▪ He can never▪ &c. So in the following period, I think it should be men∣ded, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; nor ••••n that person▪ &c; where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• g 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I know in∣deed, that a Commander who spares not his own Life, may be termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But, in regard this is a commendation befitting a Souldier, rather than a Com∣mander▪ and because the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is wont to be most commonly taken in an illsense; therefore, at this place I would more willingly read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a wary and providen•• General. So Amm. Marcellinus, speaking concerning Corbulo the most fam'd Commander of the Romans, gives him this Elogy; Provinciarum fidus defensor & cau••us, a faithfull and wary De∣fender of the Provinces. Neverthe∣less, if any one had rather retain the common reading▪ I will not gain-say it. Vales.
• h 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The a∣mendment of this place was obvious. For who sees not that it should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in which manner I found it written in the Fuketian Copy, and have rendred it accordingly. Vales.
• i 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with himself; in which manner Eusebius is wont to ex∣press himself. A little after, the reading should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, might also become Re∣latours: the Fuketian Copy con∣firms both these Emendations. Vales.
• k 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This place is corrupted; in my judg∣ment, it must be restored thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is, For they were almost innumerable and many in regard they were the friends of many Damons and of themselves. I have expunged the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because it had crept in hither, from the upper line. And by those innumerable men, against whom God raised one single person, Con∣stantine; Eusebius means Maxentius, Maximianus Herculius, Maxi∣minus, and Licinius; to whom Diocletian and Galerius may be ad∣ded. But, by those many friends, both of the Daemons, and of themselves, he means the Presidents and Governours of Provinces, and the Comman∣ders of the Milice; who, that they might curry favour with the Empe∣rours, molested the Christians in all places. It may also be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in another sense; that is, many as being descended of many Daemons, and the friends of those Daemons. Which sense seems truer. For, it answers to these words which follow, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; But, this One Emperour [is] of One. For Eu∣sebius alludes to that passage in the Gospel; Ye are of your father the devil, Joh. 8. 44. In the Fuketian Copy, the reading of this place runs thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; For they were infinite; and many as being the friends of many Daemons. Which reading is purer and truer. Vales.
• l 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eusebius here seems to have imitated Dionysius Alexandrinus; who in his Paschal Letter con∣cerning the Tyranny of Macrianus, expresses himself in this man∣ner▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. now is not, for he never was: which passage occurs in the seventh Book of his Eccles. Histor. Chap. 23. Vales.
• * 1.21

  See Note (k.)
• * 1.22

  Or▪ Not to be igno∣rant of their, &c.
• m 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Transla∣tour hath placed a distinction after the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and renders the passage thus; Reipsa coarguit repressitque; utpote quod jam olim fuisset ab ipso Deo superatum, he really confuted and represt it; in regard it had been long before vanquished by God Him∣self. But I have taken away the distinction▪ and rendred it thus; rebus ipsis convincens, jam pridem à Deo fuisse superatum, He does real∣ly, &c. The Reader may make choice of which rendition he plea∣ses. For there is but little difference. How Constantine actually de∣monstrated, that the Daemons were vanquished; Eusebius does pre∣sently declare; when he says, that their Temples were r••••••ed by Con∣stantine, and bestowed on the Christians. Vales.
• n 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• † 1.25

  Namely, the Daemons; whose Temples Constantine destroyed, and melted down their Images.