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Ἐλπῆνορ, πῶς ἦλθες ὑπὸ ζόφον ἠερόεντα ;
Ἔφθης πεζὺς ἐὼν, ἢ ἐγὼ σὺν νηῒ μελαίνῃ.
Ὣς ἐφάμην· ὁ δέ μ' οιμώξας ἠμείβετο μύθῳ

Διογενὲς Λαερτιάδη, πολυμήχαν' Οδυσσεύ,
* Ασέ με δαίμονος αἶσα κακὴ, καὶ ἀθέσφατος οἶνος.
Κίρκης δ ̓ ἐν μεγάρῳ καταλέγμενος οὐκ ἐνόησα
Αψορρον καταβῆναι, ἰὼν ἐς κλίμακα μακρὴν,
̓Αλλὰ καταντικρὺ τέγεος πέσον, ἐκ δέ μοι αὐχὴν
Αστραγάλων ἐάγη, ψυχὴ δ' ἄιδόσδε κατῆλθε.
Νῦν δέ σε τῶν ἔπιθεν γουνάζομαι, οὐ παρεόντων,
Πρός τ' ἀλόχου καὶ πατρὸς, ὅ σ ̓ ἔτρεφε τυτθὸν ἐόντα,
Τηλεμάχου θ', ὃν μοῦνον ἐνὶ μεγάροισιν ἔλειπες·
Οἶδα γὰρ, ὡς ἐνθένδε κιὼν δόμου ἐξ ̓Αΐδαο,
Νῆσον ἐς Αἰαίην σχήσεις ευεργέα νῆα'

Ενθα δ' ἔπειτα, ἄναξ, κέλομαι μνήσασθαι ἐμεῖο,
Μή μ' ἄκλαυστον, ἄθαπτον, ἰὼν ἔπιθεν καταλείπειν,
Νοσφισθεὶς, μή τοί τι θεῶν μήνιμα γένωμαι
̓Αλλά με κακκῇαι σὺν τεύχεσιν, ἅσσα μοι ἐστὶν,
Σῆμά τε μοι χεῦαι, πολιῆς ἐπὶ θινὶ θαλάσσης,
̓Ανδρὸς δυστήνοιο, καὶ ἐσσομένοισι πυθέσθαι·
Ταῦτά τέ μοι τελέσαι, πῆξαί τ ̓ ἐπὶ τύμβῳ ἐρετμὸν,
Τῷ καὶ ζωὸς ἔρεσσον, ἐὼν μετ ̓ ἐμοῖς ἑτάροισιν.
Hom. Odyss. lib. xi. v. 55.

Note S, p. 8.

Hæc omnis, quam cernis, inops inhumataque turba est.
Centum errant annos, volitantque hæc litora circum:
Tum demum admissi stagna exoptata revisunt.

Note T, p. 8.

Virgil. En. vi. 325, 329.

Quod te, per cœli jucundum lumen, et auras,
Per genitorem oro, per spem surgentis Iüli;
Eripe me his, invicte, malis;
Sedibus ut saltem placidis in morte quiescam.

* *

Virgil. En. vi. 363, 371.

Note U, p. 8.

Ergo exercentur pœnis, veterumque malorum
Supplicia expendunt. Aliæ panduntur inanes
Suspensæ ad ventos: aliis sub gurgite vasto
Infectum eluitur scelus, aut exuritur igni.
Quisque suos patimur manes. Exinde per amplum
Mittimur Elysium, et pauci læta arva tenemus :
Donec longa dies, perfecto temporis orbe,
Concretam exemit labem, purumque reliquit

Æthereum sensum, atque auraï simplicis ignem.

Virgil. Æn. vi. 739. See also Homer. Odyss. xi. 25—50.

The heathen origin of this doctrine may be further illustrated from the Hindoo Code, which says, "He (the worshipper) gives to the Brahmins money, goods, and food, dressed and undressed, in the name of his departed father, grandfather, and great grandfather; and of his mother, grandmother, and great grandmother." The principle upon which they proceed is that of increasing the welfare, solace, and enjoyment of departed progenitors; the real effects are to provide a stated succession of sacrificial entertainments for the Brahmins; to add to the ceremonial burdens and superstitious terrors of the people by threatenings of dreadful consequences, as well to those who omit these rites, as to the spirits of the deceased who are thus neglected. Grant's State of India, p. 61-63. A.D. 1813.

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Pope Gregory says that Germanus, Bishop of Capua, saw the soul of Paschasius, the Deacon, boiling in the hot baths of St. Angelo. St. Bernard never could decide whether the pains of Purgatory were inflicted by fire, by ice, or by some other agent.—Greg.Dial. lib. iv. cap. 40, 55, tom. ii. col. 444, 464. Paris, 1705. Bernard. Serm. de 5 Region. col. 1719, G. Coloniæ, 1620.

"One would wish, for St. Gregory's sake, that this work (the Dialogues) were none of his performance; but there is too good evidence of his being the author. There is in it such a mixture of fanaticism, credulity, and puerility, as would be astonishing and disgraceful in any man of any age." Clarke's Chronological Succession of Literature, vol. ii. p. 360.

"In some things Pope Gregory the Great discovered the most shameful and superstitious weakness." Mosheim, Eccles. Hist. cent. vi. part 2, c. 2.

See also the nonsense gravely related out of Bede and Bernard by Bellarmine, de Purgat. lib. ii. c. 14, p. 413. Additional illustrations may be found ad nauseam in J. H. Hottinger's Hist. Sac. N. T. sec. xiii. p. 447-454, and sec. xiv. p. 818. Tigur. 1653: and in Edgar's Variations of Popery, pp. 455-458. London, 1838.

Note Y, p. 9.

Nos, quia locum purgationis hujusmodi dicunt [Græci] non fuisse sibi ab eorum doctoribus certo et proprio nomine indicatum, illum quidem, juxta traditiones et auctoritates sanctorum patrum, PURGATORIUM nominantes, volumus quod de cætero apud illos isto nomine appelletur. Isto enim transitorio igne peccata ubique, non tamen criminalia, quæ prius per poenitentiam non fuissent remissa, sed parva et minuta, purgantur, quæ post mortem etiam gravant, si in vitâ non fuerint relaxata. Innocent iv. Epist. ad Otton. Card. Tusc. sec. 23.

Note Z, p. 10.

Respondeo Joannem hunc revera sensisse animas non visuras Deum nisi post resurrectionem; cæterum hoc sensisse, quando adhuc sentire licebat sine periculo hæresis: nulla enim adhuc præcesserat Ecclesiæ definitio. Bellarm. de Rom. Pont. lib. iv. cap. 14, tom. i. p. 222, E. Coloniæ, 1628.

Note A A, p. 10.

In the Introduction to his "Book of the Roman Catholic Church," (p. 10,) Mr. C. Butler requests all Protestants, in reviewing the principles of the Romish Church, to judge them by reading

1. The Catechism of the Council of Trent.

2. Bossuet's Exposition of Faith.

3. Gother's Papist Misrepresented and Represented.

4. Dr. Challoner's Three Short Summaries of Catholic Faith and Doctrine, contained in three sections prefixed to his Garden of the Soul.

But why confine us to these four volumes, when two only speak out upon the doctrines at issue? From the others, being chiefly of a practical nature, little can be learnt of the gross errors and absurdities with which the Romanists are chargeable. Are there not many other books issued cum permissu Superiorum, by which we are equally justified in testing their tenets? The writers of the Romish Church cannot be expected to affix to every line―This is an article of faith;-but when we find them maintaining the doctrines which she has added to the Apostles' Creed in that of Pope Pius IV., together with their unavoidable consequences, we shall freely rest upon their authority, and uncompromisingly denounce their errors as contrary to God's holy word.

CHAPTER II.

SCRIPTURAL AUTHORITIES EXAMINED.

Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.-1 JOHN iv. 1.

THE grounds upon which the doctrine of Purgatory is maintained,-were their solidity equal to the confidence with which they are laid down,— would be sufficient to establish any article of faith whatsoever but will they stand the test of a rigid examination? and what is the validity of the arguments from Scripture, Antiquity, and Reason, which are adduced in their support?

The main prop upon which the advocates of Purgatorial punishment rely, is derived from the conduct of Judas Maccabeus,' after his victory over Gorgias,

1 Dr. Milner's "End of Religious Controversy," Letter LV. p. 368. London: Andrews.

Dr. Wiseman's Lectures, vol. ii. Lect. xi. p. 54. London: Booker, 1836.

Dr. Butler's "Truths of the Catholic Religion proved from Scripture alone," vol. ii. p. 266. London: Booker, 1838.

"The

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