Tyre, where he remained some time, and thence he passed into Egypt, witnessing in both places the martyrdom of several christians of both sexes whose deaths he records (H. E. viii. 7-9). About this time he wrote his book against Hierocles, who had maintained that Appollonius of Tyana did more and greater miracles than Christ. On the death of Agapius he became bishop of Cæsarea, probably in the year 313. He devoted himself to the duties of his office, and to the composition of his two invaluable works—"De Demonstratione" and "De Præparatione Evangelica." On the breaking out of the Arian controversy he took a middle course, and attempted to reconcile the opposing parties, for which he has been stigmatized as an Arian, but without any real reason. At the council of Nice he had the honour of sitting at the right hand of the emperor, and of delivering to him an address in the name of the assembled bishops. He drew up the first draft of the Nicene creed; and when the words were added—"Very God of very God, begotten, not made; consubstantial with the Father;" he, after some explanations, gave his assent to the addition. There is no reason from his writings or his subsequent course to suppose that he did this insincerely, or merely for peace's sake. Eustathius, bishop of Antioch, having been deposed for heresy, the vacant patriarchate was offered to Eusebius, by whom, however, it was declined, for reasons which drew forth the applause of the emperor. In the synod of Tyrus held to judge Athanasius in 335, it appears that he sat as president. When the Sabellianism of Marcellus of Ancyra came into question, it was on him that the task of confuting it was laid by the synod at Constantinople, and from this arose his treatise, "Contra Marcellum." In the same year, 336, he took a leading part in the celebration of the thirty years' reign of Constantine, and delivered an oration, which is not so much an eulogium on that prince, as a discourse on the doctrine of the Logos. His influence with the emperor was at this time very great, and so it continued to the end of the emperor's life. Confiding in his learning and ability, Constantine appointed him to superintend the preparation of fifty copies of the scriptures for the use of the newly-erected church at Constantinople; and to him he intrusted many secrets of his religious life. The bishop did not long survive the emperor; having rendered to his patron the last service by writing his life, he followed him soon after to the grave. Eusebius died somewhere about the year 340. In him great diligence and candour were united to good natural abilities, and had his lot been cast in quiet times and at a distance from courts, his character would probably have come down to us without a stain. In times of controversy he was too fond of playing the part of a mediator, to escape the danger of paltering with essential truth; and his relations with the emperor were not always free from sycophancy, and an undue use of the power which he thus acquired. But he was a much better man than the keenness of party spirit has sometimes represented him; and he has by his writings laid the church under greater obligations, perhaps, than any other of the christian fathers; at least we should have lost less upon the whole by the loss of the writings of any one of them, than we should by the loss of his. His Church History and his works on the Preparation for and the Demonstration of the Gospel have supplied stores of information, which it would have been to the injury of christianity to have wanted, but which could be supplied from no other extant source. Some of his writings exist only in a Syriac version of them. One of these, his "Theophany," was discovered a few years ago by Mr. Tattam in a Nitrian monastery, and published, with an English translation, by the late Professor Lee, 1843.—W. L. A.
EUSEBIUS, Pope, succeeded Marcellus I. in the year 310. His pontificate lasted only seven months. Upon the question—a very practical one in those days of persecution—on what terms the lapsi (christians who had offered sacrifice to idols) should be readmitted to communion, Eusebius took the side of rigour. He was banished by Maxentius to Sicily, where he died.—T. A.
EUSEBIUS, Bishop of Emisa in Phœnicia, born towards the end of the third century, was instructed in biblical and secular literature at Edessa, his native place. He afterwards visited different places in quest of knowledge. Among his instructors were Eusebius of Cæsarea, and Patrophilus of Scythopolis. To escape ordination he visited Alexandria. About 340 he was again at Antioch, at which time his fame was so considerable that the Antiochenian synod in 341 selected him for the see of Alexandria, vacant by Athanasius' deposition. Having declined the honour, the small bishopric of Emisa was given to him. In consequence of the Emisenes believing that he had magical powers, his introduction to the see was opposed, and he fled to Laodicea, but was subsequently restored to office. The evening of his life was spent at Antioch, where he taught Diodorus of Tarsus. He died about 360. He has been accused of semi-arianism (which is only so far correct that he preferred the indefinite terms of the early creeds to the less scriptural rigidity of a later orthodoxy). In relation to the theological school of Antioch he has great merit, since he helped to prepare the way for a succession of eminent men of a right theological tendency. Only a few fragments of his writings are extant.—S. D.
EUSEBIUS, of Nicomedia, was born about 324, of a noble family. He was first bishop of Berytus in Phœnicia, and afterwards obtained the see of Nicomedia. The steady patron of Arius, he defended him after his excommunication by Alexander, and at the council of Nice exerted himself on his behalf, but in vain. He subscribed there the creed of the majority, but refused to sign the anathema against Arius. Having displeased the emperor soon after, he was banished to Gaul, but was recalled, and restored to Constantine's favour. In the meantime he was restlessly active in favour of the Arians. He procured the deposition of Eustathius of Antioch; and was at the head of the bishops in Constantinople, who effected the banishment of Athanasius by political accusations. He also threatened Alexander of Constantinople with deposal, if he did not readmit Arius into the communion of the church. On the death of Alexander he managed to get himself elected to the see of Constantinople in 338. He died in 341. Eusebius was the acknowledged head of the Arian party, from whom it was called Eusebian. Later it was termed Semi-arian. He taught that the Logos was from eternity begotten of the substance of the Father, and was similar (ὁμοιούσιος) in nature, but subordinate to the Father.—S. D.
EUSEBIUS, of Samosata, bishop of that see in the fourth century. He was intrusted with the decree of the election of Meletius to the see of Antioch, and on the Arians intriguing the deposition of that bishop, retired to his diocese with the documents in his keeping. He refused to deliver them up to the emperor's envoy, though that official threatened him with the loss of his right hand. Eusebius was a staunch defender of the orthodox faith, and on his being subsequently banished by the Arian emperor Valens, went about, in the disguise of a soldier, confirming and comforting the faithful. At the induction of Maris as bishop of Doliche in Syria, a woman of the Arian party wounded him mortally in the head with a tile. One of his last requests was that she should not be prosecuted.—R. M., A.
EUSEBIUS, of Vercelli in Piedmont, born about 315, was educated in Rome under papal oversight, and became bishop of Vercelli. At the request of Liberius, he went on an embassy to Constantine. Hence the council of Milan was called in 355. There he pleaded ably for the orthodox faith; but displeased the emperor, who banished him to Scythopolis. He was subsequently sent to Cappadocia, thence to the Thebaid. Being set free by Julian's edict, 362, he repaired to Alexandria; was present at the council there, 362; and afterwards went to Antioch. He died about 371. Few of his writings remain.—S. D.
EUSEBIUS, of Dorylæum, belonged to the fifth century. At first he was a layman at the court of Constantinople, where he publicly accused Nestorius of heresy. Having entered into the clerical office, he was afterwards made bishop of Dorylæum in Phrygia. Here he became very active against Eutyches, who, in his zeal against Nestorianism, denied the existence of two natures in Christ. At the so-called Robber synod of Ephesus, 449, Eusebius was deposed, but was restored by that of Chalcedon, 451. A few of his Libelli are extant.—S. D.
EUSTACE, John Chetwode, sprang from an old sept, which De Burgo somewhat apocryphally traces from the Roman martyr. Saint Eustachius. It would seem, however, that the family had some tradition on the subject; for we find a monk named Eustace in 1356 founding a Dominican priory at Naas, and dedicating it to Saint Eustachius. John Chetwode Eustace was born about the year 1765. He received his education at the jesuit college of Stoneyhurst in Lancashire, and about the year 1795 accepted the professorship of belles-lettres in the Roman catholic college of Maynooth. On the death of Burke in 1797, Eustace published an "Elegy," descriptive of the gifts and virtues of the great statesman. In 1813 he appeared as a controversialist, and produced "An Answer to the Charge of the Bishop of Lincoln," but the work is alike free from pedantry and
