* Edward Gibbon (18th century historian) dismissed his testimony on the number of martyrs and impugned his honesty by referring to a passage in the abbreviated version of the Martyrs of Palestine attached to the Ecclesiastical History, book 8, chapter 2, in which Eusebius introduces his description of the martyrs of the Great Persecution under Diocletian with: "Wherefore we have decided to relate nothing concerning them except the things in which we can vindicate the Divine judgment. […] We shall introduce into this history in general only those events which may be useful first to ourselves and afterwards to posterity." In the longer text of the Martyrs of Palestine, chapter 12, Eusebius states: "I think it best to pass by all the other events which occurred in the meantime: such as […] the lust of power on the part of many, the disorderly and unlawful ordinations, and the schisms among the confessors themselves; also the novelties which were zealously devised against the remnants of the Church by the new and factious members, who added innovation after innovation and forced them in unsparingly among the calamities of the persecution, heaping misfortune upon misfortune. I judge it more suitable to shun and avoid the account of these things, as I said at the beginning.".
* When his own honesty was challenged by his contemporaries, Gibbon appealed to the chapter heading -- not the text -- in Eusebius' Praeparatio evangelica (xii, 31), which says how fictions (pseudos) — which Gibbon rendered 'falsehoods' — may be a "medicine", which may be "lawful and fitting" to use.
* Jacob Burckhardt (19th century cultural historian) dismissed Eusebus as "the first thoroughly dishonest historian of antiquity".
* Other critics of Eusebius' work cite the panegyrical tone of the Vita, plus the omission of internal Christian conflicts in the Canones, as reasons to interpret his writing with caution.