of St. Ambrose is in strict accordance with the opinions of those times to which allusion has been already made. He merely petitioned for an increase of that repose to which the soul of the deceased had been admitted, in the interval between his death and the second coming of Jesus to judge the world. This interpretation is rendered the more probable by the following clause, also omitted in the Romanist version, which speaks expressly of the resurrection: "For in that he died, he died unto sin;' that there may be now no longer room for sin but he will rise again, that by the renewal of the gift, life may be rendered a more perfect state of existence. I loved him," &c.

The Bishop also speaks of that veritable “land of the living, where this mortal shall put on immortality, and this corruptible shall put on incorruption:" which change will not take place prior to the resurrection.

It will be well, however, to quote a few passages from other parts of the same oration, by which the merest tyro will be enabled to judge how far they can by possibility be reconciled with a torturing Purgatory, which is to occupy the interval between death and the final judgment of all men.

Just before the passage under consideration, St. Ambrose remarks, that " Theodosius had indeed departed to receive to himself a kingdom, which he See Note R, p. 267.

1

Rom. vi. 10.

2

had not abdicated, but merely changed, being summoned, by virtue of his piety, to the tabernacles of Christ, to that Jerusalem which is above." Where being now placed, he exclaims, As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: which God has established for ever.' Now the Romanists tell us that Purgatory is on the borders of hell. Will they have the assurance to say that the tabernacles of Christ, whither Theodosius had been summoned, are there too? Will they venture to tell us that the "Jerusalem which is above," to which Theodosius had been removed, is situated in the regions below?

Again, we read that "Theodosius, being at rest, rejoices in his deliverance from the cares of this world, and elevates his soul in the direction of that perpetual repose; maintaining that it was a happy provision for him, that God had delivered his soul from death; from that death which he had frequently encountered in the storms of this life, being tossed upon the waves of sin; and that he had also delivered his eyes from tears; for sorrow, and anguish, and distress will flee away. The soul hastens to the rest which is above, to whom it is said, Return to thy rest, O my soul.' Into which Theodosius has hastened to enter, and to go into the city Jerusalem." Freed, therefore, from the doubtful contest, Theodosius, of august memory, now enjoys See Note T, p. 267.

992 66

See Note S, p. 267.

2

1

perpetual light, and enduring tranquillity; and the fruits of divine remuneration for the things which he did in the body." "Now Theodosius knows that he reigns, since he is in the kingdom of the Lord Jesus Christ, and beholds his temple." " "Pre-eminent

2

above the rest, the princes Gratian and Theodosius shall advance, protected no longer with the arms of soldiers, but with their own deserts: not clad in purple robes, but in the garb of glory. These now enjoy shining light, having there obtained far better habitations than they possessed in this world." The oration concludes with an address to the city of Constantinople, as the honored receptacle of the august body of him, whose soul is now "a tenant of Paradise, an inhabitant of that city which is above." 4

What, now, in the name of common sense, can all these expressions mean, if Theodosius was suffering the "atrocious " pains of papal fire? When it is said that he is "enjoying perpetual light and enduring tranquillity," is it to be understood that he is immersed in temporal darkness, and transient wretchedness? When we read that he "is clad in the garb of glory," are we to believe that he is enveloped in the mantle of misery? Are the cells of Purgatory, those "better habitations" in the unseen world, which neither Gratian nor Theodosius enjoyed in this visible existence?

1 See Note U, p. 268.

See Note Y, p. 268.

2 See Note X, p. 268.

4

See Note Z, p. 268.

Other passages might be produced, but it were shame to proceed; and surely the Romanist must blush at his attempt to insult the understandings of mankind, by palming upon them the doctrines of Purgatory, and the practice of Praying for the Dead, supported by the suicidal arguments which they are fain to adduce in their behalf.

From St. Ambrose we turn to St. Augustine's affecting account of the death of his mother, Monica.' On her death-bed she had entreated him to remember her soul at the altar; and, in compliance with this request, after her decease he performed this duty, in order, as he declares, "to obtain the pardon of her sins.”2 But what can this have to do with the point in question? In the first place, Purgatory is not a place of pardon, but of punishment. Not only is Augustine silent respecting any temporal pains, but he adds, "I believe that thou hast already done what I ask ;" so that his prayer could not be for her release from the papal Tartarus. Throughout the whole narration, as well as the prayer, Augustine evinces no other feeling or thought, than that his mother left a life of piety for a life of peace.

Another passage, adduced from St. Augustine, asserts, that "the souls of the dead are relieved by the piety of the living, when the sacrifice of our 2 See Note AA, p. 268.

Dr. Milner, p. 370.

See Note BB, p. 268.

Mediator is offered for them, or alms are distributed in the church."1

It is evident that the whole strength of the argument in this quotation in favor of the Papist must rest solely upon the word relieved. But why may not the passage be explained and interpreted by a similar one from the same writer, where he says, "It is not to be doubted that the dead are helped by the prayers of the holy Church, by the salutary sacrifice, and by alms ?" By comparing these two quotations, we see that relieved is helped, and helped is relieved, and that either or both may be fully reconciled with the idea of the early Christians, before mentioned,3-that the lot awarded at death to mortals was not final. There is not the slightest necessity for connecting the words with sulphureous torments or Vatican satisfaction. It was believed that prayer and almsgiving might possibly render some assistance to the departed; at least, it was so hoped: and the ancients, in charity perhaps, though unscripturally, thus attempted to aid them, and wished to be assured that they were able so to do. As to the authority for the practice, we say, ovdè ypû.

But upon what ground, it may be asked, are

1 Faith of Catholics, p. 369. Lond. 1830. See Note CC,

2 See Note DD, p. 269.

4

p. 268.

Of this there is abundant proof in the authorities alleged in the Notes at the end of this chapter.