(34) On the Sepulchre of the Saviour, a.d. 335.—This is mentioned Vit. Const. iv. 33, 46 seq. The circumstances of its delivery have been already described. It has been lost.
(35) At the Tricennalia of Constantine, a.d. 335 or 336.—This oration is commonly called de Laudibus Constantini. The orator, taking occasion from the festival, speaks of the Almighty Sovereign, and the Divine Word through Whom He administers the universe (§ 1). The emperor is a sort of reflection of the Supreme Word. The monarchy on earth is the counterpart of that in heaven (§§ 2, 3). The Word is the interpreter of the Invisible God in all things (§ 4). An emperor who, like Constantine, is sensible of his dependence on God, is alone fit to rule (§ 5). Periods and divisions of time are from God, as is all order throughout the universe. The number thirty (3 x 10) has a special symbolic significance, reminding us of the kingdom of glory (§ 6). The powers of wickedness and the sufferings of the saints were ended by Constantine, the champion and representative of God (§ 7). He waged war against idolatry, profligacy, and superstition (§ 8). What a change has been suddenly wrought! The false gods did not foresee their fate. The emperor, armed with piety, overthrew them. Churches rise from the ground everywhere (§ 8). The truth is proclaimed far and wide (§ 9). "Come now, most mighty victor Constantine," says the orator, "let me lay before thee the mysteries of sacred doctrines in this royal discourse concerning the Supreme King of the Universe." Accordingly he speaks of the person and working of the Divine Word, as mediator in the creation and government of the universe. Polytheism is condemned. As God is one, so His Word is one (§§ 11, 12). Humanity, led astray by demons and steeped in ignorance and sin, needed the advent of the Word (§ 13). It was necessary too that He should come clothed in a body (§ 14). His death and resurrection also were indispensable for the redemption of men (§ 15). The power of the Divine Word was evinced by the establishment of the church and the spread of the gospel (§ 16). It was manifested in our own time by the faith of the martyrs, by the triumph of the church over oppression, and by the punishment of the persecutors (§ 17). We have evidence of the divine origin of our faith in the prophetic announcements of Christ's coming, and in the fulfilment of His own predictions; more especially in the coincidence in time between the establishment of the Roman empire and the publication of the Gospel (§ 18).
(36) In Praise of the Martyrs.—This discourse is short and of little value; but the orator mentions, among those whom he invites his hearers to commemorate, almost every bishop of Antioch from the end of the 2nd cent. to his own time, so that it would seem to have been delivered at Antioch.
(37) On the Failure of Rain, mentioned by Ebedjesu, but apparently not elsewhere.
F. Letters.—(38) To Alexander, bp. of Alexandria, on behalf of Arius and his friends, complaining that they have been misrepresented.
(39) To Euphration (sometimes written incorrectly Euphrasion), bp. of Balanea in Syria, a strong opponent of the Arians (Athan. de Fug. 3, Op. i. p. 254; Hist. Ar. ad Mon. 5, ib. p. 274), who was present at the council of Nicaea. Athanasius refers to this letter as declaring plainly that Christ is not true God (de Synod. 17, Op. i. p. 584). An extract (containing the passage to which doubtless Athanasius refers) is quoted at the second council of Nicaea (l.c.). It insists strongly on the subordination of the Son.
(40) To Constantia Augusta (Op. ii. 1545), the sister of Constantine and wife of Licinius, who was closely allied with the Arians. Constantia had asked Eusebius to send her a certain likeness of Christ, of which she had heard. He rebukes her for the request, saying that such representations are inadequate in themselves and tend to idolatry. He states that a foolish woman had brought him two likenesses, which might be philosophers, but were alleged by her to represent St. Paul and the Saviour. He had detained them lest they should prove a stumbling-block to her or to others. He reminds Constantia that St. Paul declares his intention of "knowing Christ no longer after the flesh." This letter was quoted by the Iconoclasts, and this led their opponents to rake up all the questionable expressions in his writings, that they might blacken his character for orthodoxy.
(41) To the Church of Caesarea, written from Nicaea (a.d. 325) during or immediately after the council to vindicate his conduct. This letter is preserved by Athanasius as an appendix to the de Decret. Syn. Nic. (Op. i. p. 187; cf. § 3, ib. p. 166); in Socr. H. E. i. 8; in Theod. H. E. i. 11; in Gelasius Cyz. Hist. Conc. Nic. ii. 34 seq. (Labbe, Conc. ii. 264 seq. ed. Colet.); in the Historia Tripartita, ii. 11; and in Niceph. H. E. viii. 22. A passage towards the end (§§ 9, 10) which savours strongly of Arianism is wanting in Socrates and in the Historia Tripartita, but appears in the other authorities, and seems certainly to be referred to by Athanasius in two places (de Decr. Syn. Nic. 3, l.c.; de Synod. 13, Op. i. p. 581). It is condemned, however, by Bull (Def. Fid. Nic. iii. 9. 3) and Cave (Diss. Tert. in Joh. Cleric. p. 58, printed at the end of his Hist. Lit. vol. ii.) as a spurious addition, probably inserted by some Arian. The letter is translated and annotated by Newman in Select Treatises of St. Athanasius, pp. 59 seq. (Oxf. 1853).
In reviewing the literary history of Eusebius, we are struck first of all with the range and extent of his labours. His extant works, voluminous as they are, must have formed somewhat less than half his actual writings. No field of theological learning is untouched. He is historian, apologist, topographer, exegete, critic, preacher, dogmatic writer, in turn, and, if permanent utility may be taken as a test of literary excellence, Eusebius will hold a very high place indeed. The Ecclesiastical History is absolutely unique and indispensable. The Chronicle is a vast storehouse of information as to ancient monarchies. The Preparation and Demonstration are the most important contributions to theology in their own province. Even minor works, such as the Martyrs of Palestine, the Life of Constan-
