The Chronicons (χρονικὰ παντοδαπῆς ἱστορίας), a work of great value to us in the study of ancient history. For some time it was only known in a fragmentary state, but was discovered entire in an Armenian MS. version at Constantinople, and published by Mai and Zohrab at Milan, in 1818. It is in two books. The first, entitled , contains a sketch of the history of several ancient nations, as the Chaldaeans, Assyrians, Medes, Persians, Lydians, Hebrews, and Egyptians. It is chiefly taken from the πενταβίβλιον χρονολογικὸν of Africanus [AFRICANUS, SEX. JULIUS], and gives lists of kings and other magistrates, with short accounts of remarkable events from the creation to the time of Eusebius. The second book consists of synchronological tables, with similar catalogues of rulers and striking occurrences, from the time of Abraham to the celebration of Constantine's Vicennalia at Nicomedeia, A. D. 327, and at Rome, A. D. 328. Eusebius's object in writing it was to give an account of ancient history, previous to the time of Christ, in order to establish belief in the truth of the Old Testament History, and to point out the superior antiquity of the Mosaic to any other writings. For he says that whereas different accounts had been given of the age of Moses, it would be found from his work that he was contemporary with Cecrops, and therefore not only prior to Homer, Hesiod, and the Trojan war, but also to Hercules, Musaeus, Castor, Pollux, Hermes. Apollo, Zeus, and all other persons deified by the Greeks. In the course of the work Eusebius gives extracts from Berosus, Sanchoniathon, Polyhistor, Cephalion, and Manetho, which materially increase its value. Of this Chronicon an abridgement was found by Mai in the Vatican library, at the end of a copy of Theodoret's Haereticae Fabulae, also in two parts, to the second of which is added by the abbreviator, a list of bishops of the five patriarchal sees, Rome, Alexandria, Antioch, Jersalem, and Constantinople, together with the bounidaries of these patriarchates as they existed in the ninth century.

The (εὐαγγελικης ἀποδείξεως προπαρασκεύη) in fifteen books, inscribed to Theodotus, bishop of Laodiceia, is a collection of various facts and quotations from old writers, by which it was supposed that the mind would be prepared to receive the evidences of Christianity. This book is almost as important to us in the study of ancient philosophy, as the is with reference to history, since in it are preserved specimens from the writings of almost every philosopher of any note whose works are not now extant.

The (εὐαγγελικγἠ ἀποδειξις) in twenty books, of which ten are extant, is a collection of evidences, chiefly from the Old Testament, addressed principally to the Jews. This is the completion of the preceding work, giving the arguments which the was intended to make the mind ready to receive. The two together form a treatise on the evidences of considerable ability and immense learning.

The (ἐκκλησιαστικὴ ἱστορία), in ten books. The work was finished in the lifetime of Crispus, i. e. before 326, whom (10.9) he commemorates as θεοφιλέστατον καὶ κατὰ πάντα τοῦ πατρὸς ὅμοιον. The history terminates with the death of Licinius, A. D. 324. When Constantine visited Caesareia, he offered to give Eusebius anything which would be beneficial to the Church there; Eusebius requested him to order an examination to be made of all documents connected with the history of martyrs, so as to get a list of the times, places, manner, and causes of their deaths, from the archives of the provinces. On this the history is founded; and of its general trustworthiness, with the limitation necessary from the principle of omission noticed above, there can be no doubt whatever. The first book consists of a discussion on our Lord's pre-existence, the prophecies respecting Him, the purpose of His revelation, and many facts relating to His life, together with the story of His correspondence with Abgarus or Agbarus, toparch of Edessa. [AGBARUS.] The second bok begins the history of the Church after our Lord's Ascension, with an account of the death of Pilate, the history of Simon Magus, St. Peter's preaching at Rome, and the various labours of other apostles and disciples. The rest of the work gives an account of the principal ecclesiastical writers, heresies, and persecutions, including the betautiful stories of the martyrs at Lyons and Vienne, and the death of Polycarp. Many accounts of different scenes and periods in church history had been written before, as by Hegesippus, Papias, Irenaeus, and Clemens of Alexandria; but Eusebius was the first who reduced them all into one whole, availing himself largely of the labours of his predecessors, but giving a unity and completeness to them all.

(περὶ τῶν ἐν Παλαιστιίνη μαρτυρησάντων), being an account of the persecutions of Diocletian and Maximin from A. D. 303 to 310. It is in one book, and generally found as an appendix to the eighth of the Ecclesiastical History.

(πρὸς τὰ ὑπ̀ Φιλοστράτου εἰς Ἀπολλώνιον τὀν Τυανέα διὰ τὴν Ἱεροκλεῖ παραληφθεῖσαν αν̓τοῦ τε καὶ τοῦ Χριστου σὑγκρισιν). Hierocles had advised Diocletian to begin his persecution, and had written two books, called λόγοι φιλαληθεῖς, comparing our Lord's miracles to those of Apollonius of Tyana. (See Lactantius, Instit. 5.2, 3, 4.) In answering this work, Eusebius reviews the life of Apollonins by Philostratus.

(κατὰ Μαρκέλλου), bishop of Ancyra, in two books. Marcellus had been condemned for Sabellianism at Constantinople, A. D. 336, and this work was written by desire of the synod which passed sentence.

(περὶ τῆς ἐκκλησιαστικῆς Θεολογίας, τῶν πρὸς Μάρκελλον ἐλἐγχων Βίξλια γ́). This is a continuation of the .

four books (εἰς τὸν Βιὸν τοῦ μακαριου Κωνσταντινου Βασιλέως λόγοι τέσσαρες), a panegyric rather than a biography.

(περὶ τῶν τοπικῶν ὀνομάτων ἐν τῆ θεία. γραφἧ) a description of the towns and places mentioned in Holy Scripture, arranged in alphabetical order. This is inscribed to Paulinus, bishop of Tyre, as is also the tenth book of the Ecclesiastical History. It was translated into Latin by Jerome, and published at Paris with a commentary, by Jacques Bonpère, 1659, and again at Amsterdam, by J. Cleves, 1707.

Besides these, several epistles of Eusebius are preserved by different writers, e.g. by Socrates (1.8) and Theodoret (1.12); and he wrote commentaries on various parts of Scripture, many of which are not extant.