[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 candour and impartiality
throughout.

It is not necessary to dwell at any length on the inconsistencies and
perplexities involved in this assumed abstract theory with regard to the
souls of the faithful who died before the resurrection of Christ, and