ever, speaks of him disparagingly, as one who had fallen into many
errors, and was better versed in Cicero than in the Holy Scriptures. His
testimony is allowed by the supporters of the adoration of spirits and
angels to be decidedly against them; they do not refer to a single
passage likely to aid their cause; and they are chiefly anxious to
depreciate his evidence. I will call your attention only to two passages
in his works. The {171} one is in his first book on False Religion: "God
hath created ministers, whom we call messengers (angels);... but neither
are these gods, nor do they wish to be called gods, nor to be
worshipped, as being those who do nothing beyond the command and will of
God." [Vol. i. p. 31.]

The other passage is from his work on a Happy Life: "Nor let any one
think that souls are judged immediately after death. For all are kept in
one common place of guard, until the time come when the great Judge will
institute an inquiry into their deserts. Then those whose righteousness
shall be approved, will receive the reward of immortality; and those
whose sins and crimes are laid open shall not rise again, but shall be
hidden in the same darkness with the wicked--appointed to fixed
punishments." [Chap. xxi. p. 574.]

This composition is generally believed to have been written about the
year 317.

* * * * *

SECTION IX.--EUSEBIUS.

The evidence of Eusebius, on any subject connected with primitive faith
and practice, cannot be looked to without feelings of deep interest. He
flourished about the beginning of the fourth century, and was Bishop of
Caesarea, in Palestine. His testimony has always been appealed to in the
Catholic Church, as an authority not likely to be gainsaid. He was a
voluminous writer, and his writings were very diversified in their
character. {172} Whatever be our previous sentiments we cannot too
carefully examine the remains of this learned man. But in his writings,
historical, biographical, controversial, or by whatever name they may be
called, overflowing as they are with learning, philosophical and
scriptural, I can find no one single passage which countenances the
decrees of the Council of Trent; not one passage which would encourage
me to hope that I prayed as the primitive Church was wont to pray, if by
invocation I requested an angel or a saint to procure me any favour, or
to pray for me. The testimony of Eusebius has a directly contrary
te