ich the Latin translation affords; imperfect and corrupt in
many parts, as that copy evidently is. This, however, is not the place
for recommending a study of the remains of Irenaeus; and every one at all
acquainted with the literature of the early Church, knows well how
valuable a store of ancient Christian learning is preserved even in the
wreck of his works.

On the subject of the invocation of saints, an appeal {116} has been
made only to a few passages in Irenaeus. With regard, indeed, to one
section, I would gladly have been spared the duty of commenting upon the
unjustifiable mode of citing his evidence adopted by Bellarmin. It
forces upon our notice an example either of such inaccuracy of quotation
as would shake our confidence in him as an author, or of such
misrepresentation as must lower him in our estimation as a man of
integrity.

Bellarmin asserts, building upon it as the very foundation-stone of his
argument for the invocation of saints, that the souls of the saints are
removed immediately on their dissolution by death, without waiting for
the day of judgment, into the presence of God, and the enjoyment of HIM
in heaven. This point, he says, must first be established; for if they
are not already in the presence of God, they cannot pray for us, and
prayer to them would be preposterous. [Bell. lib. i. c. 4. vol. ii. p.
851.] Among the authorities cited by him to establish this point is the
evidence of Irenaeus (book i. c. 2). [See Benedictine ed, Paris, 1710.
book i. c. 10. p. 48.] Bellarmin quotes that passage in these words: "To
the just and righteous, and to those who keep his commandments, and
persevere in his love, some indeed from the beginning but some from
repentance, he giving life CONFERS by way of gift incorruption, and
CLOTHES them with eternal glory." To the quotation he appends this note
"Mark '_to some_' that is, to those who presently after baptism die, or
who lay down their life for Christ; or finally to the perfect is given
immediately life and eternal glory; to others not, except after
repentance, that is, satisfaction made in another world[42]."

[Footnote 42: Agreeably to the principles laid down in my
preface, I will not here allude to the doctrine of purgatory, on
which Bellarmin considers this passage to bear; nor will I say
one word on the intermediate state of the soul between death and
the resurrection, on which I am now showing that the words of
Irenaeu