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was open to the reception of all who died in Christ, that is, of all faithful believers, though to that of none besides.
Origen, in the following passage from his De Principiis, ii. xi. 6. Operr. i. 106. (—f, advances a conjecture, respecting the employment of souls in Paradise, during the intermediate state, according to which Paradise is an auditorium or school of souls, and the proper occupation of its inmates is the confirmation or explanation of all the knowledge previously acquired through the medium of their senses, with fresh accessions of light and information in certain proportions, concerning things to come. Puto enim quod sancti quique discedentes de hac vita permanebunt in loco aliquo in terra posito, quem Paradisum dicit Scriptura divina, velut in quodam eruditionis loco, et, ut ita dixerim, auditorio vel schola animarum, in quo de omnibus his quæ in terris viderant, doceantur, indicia quoque quædam accipiant de consequentibus et futuris, sicut in hac quoque vita positi indicia quædam futurorum, licet per speculum et ænigmata, tamen ex aliqua parte conceperunt, quæ manifestius et lucidius sanctis in suis et locis et temporibus revelentur.
Prudentius has the following beautiful description of Paradise, or Abraham's bosom, as the locality of the intermediate state to the soul of the good Christian, awaiting the appointed time of its rising again. Operum, i. 77. Cathemerinwn, x. 149. Hymnus circa Exsequias defuncti.
Sed dum resolubile corpus
Gremio senis addita sancti
Sequimur tua dicta, Redemptor,
Patet ecce fidelibus ampli
Illic, precor, optime ductor,
Nos tecta fovebimus ossa
Liquido spargemus odore. Basil, from Isaiah v. 14. a text which we have had occasion to quote, collects the following notion of Hades, as the proper locality of reprobate souls after death, τάχα δε ημίν ο λόγος ενδείκνυται κοινόν τινα τόπον ey
τω εσωτάτω της γης επίσκιον πανταχόθεν, και αλαμπή, το του "Αιδου χωρίον είναι στόμα δε τι επί τα κοίλα καθήκον, , δι' ου την κάθοδος είναι ταϊς προς το χείρον κατεγνωσμέναις Yuxais. «', 7. 1. Operum i. 962. D.
AN HY MN a.
GLORY to Thee, whose lofty state,
And everlasting rest,
Before all time were blest:
GLORY to Thee, the Lord of hosts
And hierarchies high ;
And people all the sky:
GLORY to Thee, whose angel train,
That crowd Thy presence shrine, In favour and in place to reign
Were formed, as gods, divine: Advanced full high in pomp, to man unknown, With glory and with bliss; but far beneath Thine own.
a No apology, the author of the present work is persuaded, can be necessary for subjoining to the conclusion of it, the following ascriptions of praise and glory to God. With regard to the Hymn itself, he wishes to observe, that each stanza is intended as a kind of integral poem, after the model of those remains of antiquity which are called Scolia ; of all which it is characteristic to contain some one idea briefly expressed, though with a sweetness and simplicity, almost inimitable.
GLORY to Thee, whose spirits go,
On highest errands bent,
As bids Thy wise intent:
GLORY to Thee, who makest them seen,
Revealed to human ken,
As of the sons of men :
GLORY to Thee, who bidst them wear
The snow-white plume confest ;
And graceful spread the vest :
GLORY to Thee, whose throne is placed
Above the clouds on high ; Pavilioned midst the watery waste,
And darkness of the sky: Where thunder, hail, and storm, and lightnings sealed, Within Thine armory lie, till Thou their fury wield.
GLORY to Thee, whose native light
No darkness can surprise ;
To rest Thy wakeful eyes,
GLORY to Thee, whose bounteous will
By mercies past was shewn; Whose goodness, unexhausted still,
By blessing yet is known : Our fathers felt Thy love, and sang Thy praise; And now their grateful sons shall emulate their lays.
GLORY to Thee, whose tender care,
With wings paternal spread,
That call to thee for bread:
GLORY to Thee, whom angels see,
And disembodied sprite, Disclosed in Thine own majesty,
Ineffable and bright: While but its utmost skirts are shewn to men ; That blaze in mercy veiled, to spare their weaker ken.
GLORY to Thee, who givest to know
Beatitude on high ;
A pathway to the sky:
GLORY to Thee, who laidest on man
Some portion of Thy might;
Vicegerent of Thy right: