which require to be cleared away before its advocates can reasonably
expect to obtain for it any general acceptance among thinking men. I do
not wish to contravene the theory, far less to substitute another in its
stead. On the contrary, I am fully content, in company with some of the
most valuable among Roman Catholic writers, following the example of
Augustin [Aug. De Pecc. Orig. c. 23. tom. vii. p. 338.--Quoted by De
Sacy. 2 Kings (Vulg. 4 Kings) ii.], to leave the subject where Scripture
has left it. To the arguments {29} alleged, I would wish to reply
independently of any opinion, as a matter of Christian belief, with
regard to the place, the condition, and the circumstances of the souls
of the patriarchs and prophets before our blessed Lord's resurrection.
It may, nevertheless, materially facilitate an inquiry into the
soundness of the reasons alleged for the total absence of invocation to
those souls, if we briefly contemplate some of the difficulties which
surround this novel theory. At all events, such a process will incline
us to abstain from bold assumptions on a point upon which the Almighty
has been pleased to throw so little light in his Holy Word, or at least
avoid all severity of condemnation towards those who may differ from our
views.

It is very easy to assert, that all the souls of the faithful departed
were kept in the prison-house of Hades, and to allege in its behalf an
obscure passage of St. Peter, to which many of the most learned and
unprejudiced Christian teachers assign a meaning totally unconnected
with the subject of departed spirits. But surely the case of Enoch's
translation from this life to heaven, making, as it has been beautifully
expressed, but one step from earth to glory, which St. Paul, in his
Epistle to the Hebrews, cites with a most important comment of his own,
requires to be well and patiently weighed. He was taken from the earth
by an immediate act of Providence, that he should not see death; and