What angels, then, are we to believe in this matter of blessed and eternal life?—those who wish to be worshipped with religious rites and observances, and require that men sacrifice to them; or those who say that all this worship is due to one God, the Creator, and teach us to render it with true piety to Him, by the vision of whom they are themselves already blessed, and in whom they promise that we shall be so? For that vision of God is the beauty of a vision so great, and is so infinitely desirable, that Plotinus does not hesitate to say that he who enjoys all other blessings in abundance, and has not this, is supremely miserable. Since, therefore, miracles are wrought by some angels to induce us to worship this God, by others, to induce us to worship themselves; and since the former forbid us to worship these, while the latter dare not forbid us to worship God, which are we to listen to? Let the Platonists reply, or any philosophers, or the theurgists, or rather, periurgists,—for this name is good enough for those who practise such arts. In short, let all men answer,—if, at least, there survives in them any spark of that natural perception which, as rational beings, they possess when created,—let them, I say, tell us whether we should sacrifice to the gods or angels who order us to sacrifice to them, or to that One to whom we are ordered to sacrifice by those who forbid us to worship either themselves or these others. If neither the one party nor the other had wrought miracles, but had merely uttered commands, the one to sacrifice to themselves, the other forbidding that, and ordering us to sacrifice to God, a godly mind would have been at no loss to discern which command proceeded from proud arrogance, and which from true religion. I will say more. If miracles had been wrought only by those who demand sacrifice for themselves, while those who forbade this, and enjoined sacrificing to the one God only, thought fit entirely to forego the use of visible miracles, the authority of the latter was to be preferred by all who would use, not their eyes only, but their reason. But since God, for the sake of commending to us the oracles of His truth, has, by means of these immortal messengers, who proclaim His majesty and not their own pride, wrought miracles of surpassing grandeur, certainty, and distinctness, in order that the weak among the godly might not be drawn away to false religion by those who require us to sacrifice to them and endeavour to convince us by stupendous appeals to our senses, who is so utterly unreasonable as not to choose and follow the truth, when he finds that it is heralded by even more striking evidences than falsehood?