was removed to Cappadocia, and thence to Egypt. From the Thebaid in Egypt he wrote to Gregory, bp. of Elvira in Spain, praising his anti-Arian constancy. Julian, succeeding Constantius in 361, permitted all banished bishops to return. Eusebius went to Alexandria to consult with Athanasius. The two bishops convoked a council in 362 at Alexandria. One of its objects was to end a schism at Antioch, and after it was over Eusebius went thither to bear a synodal letter or "tome" from the council to the Antiochenes. But Lucifer of Cagliari had preceded him and aggravated the schism by the hasty consecration of Paulinus as a rival bishop; and Eusebius immediately withdrew from Antioch. [Meletius: Paulinus (6).] Lucifer renounced communion with Eusebius and with all who, in accordance with the decree of the Alexandrian council, were willing to receive back bishops who repented their connexion with Arian heresy. Leaving Antioch, Eusebius visited Eastern churches to confirm them in the orthodox faith. Thence he passed into Illyria, and so to Italy, which, in the words of Jerome, "put off its mourning on Eusebius's return." He now joined the zealous Hilary of Poictiers in endeavours to re-establish orthodoxy in the West. With this view they stirred up opposition to the Arianizing Auxentius, bp. of Milan, but were foiled by his profession of orthodoxy. This was in 364; nothing more is recorded of Eusebius until his death, placed by Jerome in 371.
His extant writings are three letters: one a brief reply to Constantius, that he would attend the council at Milan, but would do there whatever should seem to him right and according to the will of God; and the two to the church at Vercelli and to Gregory of Elvira. They are in Galland, Bibl. Patrum, and Migne, Patr. Lat. t. xii. Jerome says that Eusebius translated, omitting what was heterodox, the commentaries on the Psalms by his namesake of Caesarea; and also names him, with Hilary of Poictiers, as a translator of Origen and the same Eusebius; but nothing further is known of these translations. A famous Codex Vercellensis is thus described by Tregelles: "A MS. of the 4th cent., said to have been written by the hand of Eusebius bp. of Vercelli, where the codex is now preserved. The text is defective in several places, as might be supposed from its very great age. It was transcribed and pub. by Irici, at Milan, in 1748. . . . This MS. is probably the most valuable exemplar of the old Latin in its unaltered state." The chief authority for his Life is St. Jerome, who places him amongst his Viri Illustres, and alludes to him in his letters and elsewhere. There are several letters addressed to him by Liberius, and allusions to him in Athanasius. He is mentioned also by Rufinus, Theodoret, Sozomen, and Socrates. The Sermones relating to him among the works of Ambrose are admittedly spurious. In the Journ. of Theol. Studies, vol. i. p. 126, Mr. C. H. Turner raised the two questions whether Eusebius of Vercelli was the author of the Seven Books on the Trinity by the Pseudo-Vigilius of Thapsus, and whether he could have been the author of Quicunque Vult; and subsequently in the same vol. the Rev. A. E. Burn offered proof that Eusebius was the author of the work of Pseudo-Vigilius, but that there are strong reasons against supposing that he could have written Quicunque, although he says the latter theory throws new light on the history of the theological terms used in the creed.
[J.LL.D.]
Eusebius (96), Aug. 14, presbyter, confessor at Rome a.d. 358, and by some styled martyr. >From the earliest times his fame has been everywhere celebrated. A church dedicated to him is mentioned in the first council held at Rome under pope Symmachus, a.d. 498 (Mansi, viii. 236, 237). It was rebuilt by pope Zacharias, c. 742 (Anastas. Lib. Pontif. art. "Zacharias," No. 216). The facts of his history are very obscure. His Acts (Baluz. Miscell. t. ii. p. 141) relate that upon the recall of pope Liberius by Constantius, Eusebius preached against them both as Arians; and since the orthodox party, who now supported Felix, were excluded from all the churches, he continued to hold divine service in his own house. For this he was brought before Constantius and Liberius, when he boldly reproved the pope for falling away from Catholic truth. Constantius thereupon consigned him to a dungeon four feet wide, where he continued to languish for seven months and then died. He was buried by his friends and co-presbyters Orosius and Gregory, in the cemetery of Callistus, with the simple inscription "Eusebio Homini Dei." Constantius arrested Gregory for this, and consigned him to the same dungeon, where he also died, and was in turn buried by Orosius, by whom the Acts of Eusebius profess to have been written. The Bollandist and Tillemont point out grave historical difficulties in this narration, especially that Constantius, Liberius, and Eusebius never could have been in the city together. The whole matter is a source of trouble to Roman Catholic writers, because the saintly character of St. Eusebius, guaranteed by the Roman martyrology as revised by pope Gregory XIII., seems necessarily to involve the condemnation of Liberius. The Bollandists at great length vindicate the catholicity of Felix II., and are equally zealous champions of St. Eusebius. Tillemont and Hefele (Hist. of Councils, ii. § 81, "Pope Liberius and the Third Sirmian Formula") are equally decided opponents of Felix.
[G.T.S.]
Eusebius (99), of Cremona, presbyter, a friend of St. Jerome, through whose writings he is known. He was with Jerome at Bethlehem in 393, and became the unconscious means of extending into Italy the strife concerning Origenism which had begun at Jerusalem. Epiphanius had written to John, bp. of Jerusalem, in vindication of his conduct on his recent visit to Palestine, a.d. 394. Eusebius, not knowing Greek, begged Jerome to translate it. This Jerome did in a cursory manner (ad Pammachium, Ep. 57, § 2, ed. Vall.), and the document was stolen from the cell of Eusebius by one whom Jerome believed to be in the service of Rufinus (cont. Ruf. iii. 4). Rufinus apparently sent the translated letter to Rome, accusing Jerome of having falsified the original. Eusebius remained at Bethlehem till Easter, 398, when he was obliged to return hastily to Italy.
On arriving in Rome, he became an agent of Jerome's party in the Origenistic controversy.
