uine, and correctly translated, and have shown that whether
genuine or not, and even if it be thus correctly translated, it affects
not in the least the issue of our inquiry, I do not feel at liberty to
withhold the acknowledgment of my persuasion that in this concession I
grant too much. For, in the first place, I am assured, that if the
passage came from the pen of Eusebius, no one is justified in confining
the desire and wish contained in it to the intercessions and prayers of
the saints in heaven; and, secondly, I see reasons for inferring that
the last clause was framed and attached to this work, not by Eusebius
himself, but by some editor or scribe.

In support of my first persuasion, I would observe that the very
language of the writer of these comments on Isaiah and the Psalms
precludes us from regarding the Saints departed as exclusively
constituting those "holy ones" by whose intercessions and prayers he
expresses his desire that our spiritual welfare may be promoted. In this
very comment on Isaiah (ch. vi. 2. p. 376), when he is speaking of the
heavenly inhabitants, and illustrates his views by God's dealings
towards the children of men in this world, he employs this expression:
"For as among men the Saints of God partake of more excellent graces."
On the 67th (68th) Ps. v. 34, having interpreted the words, "his
strength is in the clouds," as referring to the {408} prophets and
teachers of divine wisdom, under the guidance of the Spirit, pouring
heavenly truths upon the souls of men as the clouds drop rain on fertile
lands, he proceeds thus to comment on the expression, "God is wonderful
among his Saints." [Vol. i. p. 364. The English translation refers the
word "holy" to places, not persons.] "These Saints are different from
those before called Apostles and prophets. And who can they be, except
those who out of all nations are deemed worthy of purity and holiness,
among whom God is wonderful, giving to them power and strength?" Thus in
perfect accordance with the language of this writer, the Saints, from
whose prayers and intercessions he desires to derive spiritual benefits,
may be the Saints of God on earth--in the same state with those saints
still living in the flesh, whose prayers St. Paul desired to be offered
up for himself, that by them a door of utterance to speak the mystery of
Christ might be opened unto him [Coloss. i. 2; iv. 2, 3.]--and with
those saints to whom the same Apostle wrote at Philippi