In another passage he comments on the words of St. Paul: "If they had built gold and silver and precious stones, they would be secure from both fires; not only from that in which the wicked shall be punished for ever, but likewise from that fire which will purify those who shall be saved by fire. But because it is said he shall be saved, that fire is thought lightly of; though the suffering will be more grievous than anything man can undergo in this life."
Let us hear ST. JEROME: [1] "As we believe the torments of the devil, and of those wicked men who said in their hearts there is no God, to be eternal, so, in regard to those sinners who have not denied their faith, and whose works will be proved and purged by fire, we conclude that the sentence of the Judge will be tempered by mercy."
[Footnote 1: Comment. in c. xv., Isai., T. ii., p. 492.]
St. Jerome thus speaks in his letter to Paula, concerning the death and burial of her mother, Eustochium: "From henceforward there were no wailings nor lamentations as are usual amongst men of this world, but the swarms of those present resounded with psalms in various tongues. And being removed by the hands of the bishops, and by those placing their shoulders under the bier, while other pontiffs were carrying lamps and wax tapers, and others led the choirs of psalmodists, she was laid in the middle of the church of the cave of the Saviour…. Psalms resounded in the Hebrew, Greek, Latin, and Syriac tongues, not only during the three days intervening until she was laid under the church and near the cave of the Lord, but through the entire week."
ST. AMBROSE has many passages throughout his works, as Dr. Wiseman remarks. Thus he quotes St. Paul's First Epistle to the Corinthians (iii., 5): "'If any man's works burn he shall suffer loss; but he shall be saved, yet so as by fire.' He will be saved, the Apostle said, because his substance shall remain, while his bad doctrine shall perish. Therefore, he said, yet so as by fife, in order that his salvation be not understood to be without pain. He shows that he shall be saved indeed, but he shall undergo the pain of fire, and be thus purified, not like the unbelieving and wicked man who shall be punished in everlasting fire." [1]
[Footnote 1: Comment. in I Ep. ad Cor., T. ii.; in App, p. 122.]
The following is from his funeral oration on the Emperor Theodosius: "Lately we deplored together his death, and now, while Prince Honorius is present before our altars, we celebrate the fortieth day. Some observe the third and the thirtieth, others the seventh and the fortieth. Give, O Lord, rest to Thy servant Theodosius, that rest which Thou hast prepared for Thy Saints. May his soul thither tend, whence it came, where it cannot feel the sting of death, where it will learn that death is the termination, not of nature, but of sin. I loved him, therefore will I follow him to the land of the living; I will not leave him, till, by my prayers and lamentation, he shall be admitted to the holy mount of the Lord to which his deserts call him." [1]
[Footnote 1: De obitu. Theodosii. Ibid., pp. 1197-8; 1207-8.]
He thus concludes his letter to ST. FAUSTINUS on the death of his sister: "Therefore I consider her not so much to be deplored as to be followed by our prayers, nor do I think that her soul should be saddened with tears, but rather commended to the Lord in oblations. For our flesh cannot be perpetual or lasting; it must necessarily fall in order that it may rise again—it must be dissolved in order that it may rest, and that there may be some end of sin." [1]
[Footnote 1: St. Ambr., p. 39, ad Faustini, t. 2, p 944, ed. Ben.]