that they would approach the mysterious and awful mass of flame spotted so deeply with iniquity as to make their purgation utterly hopeless. Hence when, at last, they had struggled through the horrors of this fiery baptism, their very appearance would bespeak unfitness for a heavenly habitation, and indelibly mark them for "a part in the lake which burneth with fire and brimstone: which is the second death.”

For this picture, too, men were indebted, probably, to a primeval tradition. When "all flesh, in Noah's time, had corrupted his way," God purged the polluted earth by submersion under the billows of a mighty flood.

Unhappily, from the single family preserved, arose a new progeny of sinners. Hence reflecting minds were driven to admit, that indeed the globe again demanded loudly some overwhelming scourge, ere it could be rendered worthy of its heavenly artificer. God had, however, pledged himself, that the "waters should no more become a flood to destroy all flesh." He had also, probably, given some intimations to the second father of mankind, that when a corrupt and infatuated world should, a second time, fill up

• Rev. xxi. 8.

P Gen. vi. 12.

9 Gen. ix. 15.

the measure of its iniquities, and thus become ripe for vengeance, fire would strike the blow. Such an annunciation would naturally supply speculative minds with an analogy between the fate which had already overtaken nature and that which yet awaited her. From the former catastrophe had arisen a renovated soil, for a time, at least, scarcely profaned by a single guilty footstep. From the latter, as more effective to destroy every remnant of the past, might be expected to arise a new earth, incapable even of defilement, and hence fitted for the glorious, happy home of a blameless race. Christians of all classes naturally imbibed such opinions from their heathen associates. The more educated followers of Jesus had become grievously

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spoiled through philosophy and vain deceit." Hence they, too, allowed themselves a pernicious and unwarrantable licence in speculating upon the posthumous prospects of mankind. Nor did they fail to seek confirmations of their views in holy Scripture. Ingenious framers of hypotheses, whether physical or moral, act, however, ordinarily thus. They strike out a favourite theory, and then endeavour to shew its consistency with God's undoubted Word'. But such speculators pretend not usually to offer their

systems, even thus supported, as articles of faith. Nor, obviously, did those early theologians, who amused themselves in tracing pictures of an intermediate purgatorial fire. Hence they freely gave an extensive range to their imaginations when employed upon this question; evidently considering themselves at perfect liberty either to reject the principle altogether, or to entertain it in such a manner as best agreed with their several feelings, prejudices, and habits of thought.

The converted Anglo-Saxons were most probably prepared, by prepossessions descending from their heathen ancestry, to think favourably of speculations upon the soul's intermediate purgation. A disposition to retain such hypotheses came recommended to them by the great authority of that celebrated, but superstitious pontiff, whom they reverenced as the Apostle of their nation. Gregory pronounces it credible, that for certain light offences, such as habits of indulging in idle conversation, or unrestrained laughter, improprieties in the management of pecuniary affairs, and sins of ignorance in the less important questions, there is a purgatorial fire, before the day of judgment." In another place he drops this doubtful tone, and pretty plainly makes the Psalmist say,

"I know, that, after this life, some will be expiated in purgatorial flames, others will undergo the sentence of eternal damnation"." Can this language, however, positive as it appears, be considered as an expression of the pontiff's deliberate judgment? Must it not rather pass for an artful or a hasty declaration in favour of a system, far from infertile, as he was driven to admit, in moral evils, but still highly fascinating to a mind like his? If it be really more than this, how blameable, nay, rather, how inexcusable was Gregory to nullify his testimony, by placing it in the mouth of another, and by using such undetermined phraseology on a different occasion! Surely “a master of Israel"" would abundantly merit the severest reprehension, if he were to treat what he considered an integral member of our holy faith as merely credible.

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Equally wavering and doubtful upon this point, however, is our own countryman Bede. The Psalmist's prayer, “O Lord, rebuke me not in thy wrath," occasions the venerable expositor to observe, that "Venial sins must be burnt away in purgatorial fire, now, in the space intervening before the day of judgment 10" But this decided language is in

consistent with its context. Bede there ad

I St. John. iii. 10.

verts to the celebrated passage" in which St. Paul mentions those who "shall be saved, yet so as by fire." Now, when treating expressly upon that remarkable metaphor, he refers to the words in the Psalms, and he says, in the words of St. Austin, of the two texts conjointly, "I find no fault with those who would expound Scripture here as announcing a future purgatorial fire, because, perhaps, their opinion is true"." Of the fire mentioned by St. Paul, in the text giving rise to this expression of doubt, the great father of English scriptural exposition speaks even with greater diffidence. "I confess myself," he modestly says, again adopting the famed Bishop of Hippo's language, "rather desirous of hearing its meaning from individuals of greater learning and intelligence"." He then offers two explanations of the term. Of these, the first represents the works of men as proved in the furnace of affliction, here, upon earth. The second views this fiery trial as a purgatorial flame, through which some of the faithful may be required to pass after death, and from which they may be expected to emerge, with a celerity, greater or less, according to the varying magnitudes of their several iniquities. This latter hypothesis Bede characterizes as "not incredible"." Such is the judg