rrection,
waiting for the resurrection; afterwards receiving again their bodies
and rising perfectly [[Greek: holoklaeros], perfecte], that is, bodily,
even as the Lord also rose again, so will they come into the presence of
God.] {124} For no disciple is above his master; but every one that is
perfect shall be as his master. As, therefore, our Master did not
immediately flee away and depart, but waited for the time of his
resurrection appointed by his Father (which is evident, even by the case
of Jonah); after the third day, rising again, he was taken up; so we too
must wait for the time of our resurrection appointed by God, and
fore-announced by the prophets; and thus rising again, be taken up, as
many as the Lord shall have deemed worthy of this."

[Footnote 45: Bellarmin, rather than allow the testimony of
Irenaeus to weigh at all against the doctrine which he is
defending, seems determined to combat and challenge that father
himself. "Non ausus est dicere," "He has not dared to say, that
the souls go to the regions below," &c.]

[Footnote 46: There is no word in the Greek copy corresponding
with the Latin "invisibilem."]

* * * * *

SECTION III.--CLEMENT OF ALEXANDRIA--ABOUT THE YEAR 180.

Contemporary with Irenaeus, and probably less than twenty years his
junior, was Clement, the celebrated Christian philosopher of Alexandria.
I am not aware that any Roman Catholic writer has appealed to the
testimony of Clement in favour of the invocation of saints, nor have I
found a single passage which the defenders of that practice would be
likely to quote; and yet there are many passages which no one, anxious
to trace the Catholic faith, would willingly neglect. The tendency of
Clement's mind to blend with the simplicity of the Gospel of Christ the
philosophy in which he so fully abounded, renders him far less valuable
as a Christian teacher; but his evidence as to the matter of fact, is
even rendered more cogent and pointed by this tendency of his mind. I
would {125} willingly have transferred to these pages whole passages of
Clement, but the very nature of my address forbids it. Some sentences
bearing on the subject immediately before us, we must not omit.

Clement has left on record many of his meditations upon the efficacy,
the duty, and the blessed comfort of prayer. When he speaks of God, and
of the Christian in prayer, (for prayer he defines to be