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 tendency.

Among the authorities quoted by the champions of the invocation of saints, I can find only three from Eusebius; and I sincerely lament the observations which truth and justice require me to make here, in consequence of the manner in which his evidence has been cited.  The first passage to which I refer is quoted by Bellarmin from the history of Eusebius, to prove that the spirit of a holy one goes direct from earth to heaven.  This passage is not from the pen of Eusebius; and if it were, it would not bear on our inquiry.  The second is quoted by the same author, from the Evangelica Praeparatio, to prove that the primitive Christians offered prayers to the saints.  Neither is this from the pen of Eusebius.  The third Extract, from the account of the martyrdom of Polycarp, is intended to prove that the martyrs were worshipped.  Even this, one of the most beautiful passages in ancient history, as it is represented by Bellarmin and others, is interpolated.

The first passage, which follows a description of the {173} martyr Potamiaena’s sufferings, is thus quoted by Bellarmin:  “In this manner the blessed virgin, Potamniaena, emigrated from earth to heaven.” [Hoc modo beata Virgo emigravit e terris ad coelum.  Vol. ii. p. 854.] And such, doubtless, is the passage in the translation of Eusebius, ascribed to Ruffinus [Basil, 1535. p. 134]; but the original is, “And such a struggle was thus accomplished by this celebrated virgin;” ([Greek:  kai ho men taes aoidimou koraes toioutos kataegoisisto athlos]; Tale certamen ab hac percelebri et gloriosa virgine confectum fait.); and such is the Parisian translation of 1581.

The second misquotation is far more serious.  Bellarmin thus quotes Eusebius:  “These things we do daily, who honouring the soldiers of true religion as the friends of God, approach to their respective monuments, and make OUR PRAYERS TO THEM, as holy men, by whose intercession to God, we profess to be not a little aided.” [Haec nos, inquit, quotidie factitamus qui veras pietatis milites ut Dei amicos honorantes, ad monumenta quoque eorum accedimus, votaque ipsis facimus tanquam viris sanctis quorum intercessione ad Deum non parum juvari profitemur.—­p. 902.  He quotes it as c. 7.]