Our space will not permit us to further enlarge on the vast appeals to faith made by Irenæus. Nor can we pause to deal with Tertullian, who, with more impetuosity and no less acerbity, championed the same orthodoxy, shrinking not from the "credo quia absurdum est," and who ended by turning heretic. Nor with the learned Clement of Alexandria, whose high speculations led also into contempt of the world and its ways of science, art, and civilisation. Nor with the ascetic and self-emasculated Origen, at once profound and prolific, who, in his attempt to reconcile Christianity with reason, fell into such errors as believing in the pre-existence and pretemporal fall of souls, and the redemption of the inhabitants of the stars and even of Satan himself. We must reserve a brief space for the great ecclesiastical historian. EUSEBIUS. It is to this eminent Father that we are indebted for almost all we know of the lost Christian literature of the time preceding the establishment of Christianity by Constantine. He was born about 264 or 270, and was a priest in the time of Diocletian. During the persecution in that reign he retired to Egypt, where, however, he was imprisoned, but speedily released. This gave rise to a suggestion that he had apostatised. "Who art thou, Eusebius?" exclaimed Potamon, Bishop of Heraclea, at the Council of Tyre, where Eusebius violently conducted the "persecution of Athanasius," "to judge the innocent Athanasius. Did'st thou not sit with me in prison in the time of the tyrant? They plucked out my eye for the confession of the truth. Thou comest forth unharmed. How didst thou escape?" In 315 he became Bishop of Cæsarea. His friendships were among the Arian party in the Church, and his views, to say the least, inclined that way, and Dr. Newman, in his "History of the Arians in the Fourth Century," speaks of him as "openly siding with the Arians, and sanctioning and sharing their deeds of violence." This, however, did not stand in the way of his sitting beside the Emperor Constantine, at the Council of Nice, to anathematise and put down the Arians. He subscribed the Nicene Creed, apparently with some reservations, as to the word _consubstantial._ It is noticeable that his history breaks off abruptly before the Council of Nice. Perhaps it was one of those matters he thought best to suppress as little to the credit of the Church or himself. Athanasius, Petavius, Baronius, Montfaucon, and Moller consider him an Arian. Bull, Cave, and Hely, defend his orthodoxy. On account of his Arianism he has been violently attacked by Cardinal Baronius, who impugns the faith of the bishop, the character of the man, and the sincerity of the historian. He makes out Eusebius to have been simply an ambitious and cruel courtier; calls him a calumniator, a panegyrist rather than an historian, and accuses him of falsifying the edicts of Constantine.