ed mortals; and the reason which they allege is this, No one
can be invoked who is not admitted to the presence of God in heaven; but
before Christ went down to hell[2] and released the spirits from prison,
no mortal was admitted into heaven; consequently, before the
resurrection of Christ the spirit of no mortal was invoked. The
following are the words of Bellarmin at the close of the preface to his
"Church Triumphant:"--"The spirits of the patriarchs and prophets before
the coming of Christ were for this reason not worshipped and invoked, as
we now worship and invoke the Apostles and martyrs, because they were
yet shut up and detained in prisons below[3]." Again, he says, "Because
before {28} the coming of Christ the saints who died did not enter
heaven and saw not God, nor could ordinarily know the prayers of
suppliants, therefore, it was not customary in the Old Testament to say,
'Holy Abraham, pray for me,' &c.; but the men of that time prayed to God
only, and alleged the merits of the saints who had already departed,
that their own prayers might be aided by them."

[Footnote 2: The word Hell, signifying, in Saxon, a
hidden-place, altogether corresponding in its etymology with
"hades," is now used for the place of torment called by the
Hebrews "Gehennah;" and we must perhaps regret that the same
Saxon word is employed to signify also the unseen region of
departed spirits. This circumstance has been the source of much
difficulty and confusion.]

[Footnote 3: "Nam idcirco ante Christi adventum non ita
colebantur neque invocabantur spiritus patriarcharum atque
prophetarum, quemadmodum nunc Apostolos et martyres colimus et
invocamus, quod illi adhuc infernis carceribus clausi
detinebantur."--Ingolstadii, 1601. vol. ii. p. 833. "The last
edition, enlarged and corrected by the Author."]

Now let us inquire into this statement thus broadly made, and ascertain
for ourselves whether the point assumed and the argument built upon it
can stand the test of examination. Is this argument such as ought to
satisfy the mind of one, who would humbly but honestly follow the
apostolic rule, "Prove all things: hold fast that which is good?" Is
this such an exposition as that the reason of a cultivated mind, and the
faith of an enlightened Christian, can acquiesce in it? Let it be
examined neither with prejudice in its favour, nor with any undue
suspicion of its soundness, but with c