Primitive Christian Worship Part 2

SECTION III.--EVIDENCE OF THE OLD TESTAMENT (continued)

We must now briefly refer to those pa.s.sages, by which Roman Catholic writers have endeavoured to maintain that religious adoration was paid to angels by the faithful sons of G.o.d. The two princ.i.p.al instances cited are, first, the case of Abraham bowing down before three men, whom he recognizes as messengers from heaven; and, secondly, the words of Jacob when he gave his benediction to his grandsons.

With regard to the first instance, how very far the prostration of Abraham was in itself from implying an act of religious wors.h.i.+p, being as it was the ordinary mode of paying respect to a fellow mortal, is evident from the very words of Scripture. The Hebrew word, which we translate by "bowed himself," and which the Vulgate unhappily renders "adoravit" ("adored"), is, letter for letter, the same in the case of Abraham saluting his three heavenly visitors, and in the case of Jacob saluting his brother Esau. The parallelism of the two pa.s.sages is very striking.

GEN. xviii. 2. GEN. x.x.xiii. 1 and 3.

And he [Abraham] lift up his And Jacob lifted up his eyes, eyes, and lo! three men stood and looked, and behold! Esau by him; and when he saw them, came ... And he pa.s.sed over, and he ran to meet them from the _bowed himself to the ground_ seven tent door; and _bowed himself_ times until he came near to his _toward the ground_. brother. {39}

By rendering the Hebrew word[10], which means to "bow or bend oneself,"

by the word "adoravit," which is literally "to pray to," the Latin Vulgate has laid the foundation for much unsound and misleading criticism. But suppose the word had meant, what it does not mean, an act of solemn religious wors.h.i.+p; and let it be granted (as I am not only ready to grant, but prepared to maintain) that Abraham paid religious adoration at that time, what inference can fairly and honestly be drawn from that circ.u.mstance in favour of the invocation of angels? The ancient writers of the Christian Church, and those whom the Church of Rome habitually holds in great respect, are full and clear in maintaining that the person whom Abraham then addressed, was no created being, neither angel nor seraph; but the Angel of the Covenant; the Word, the eternal Son of G.o.d, Himself G.o.d[11]. Before the visible and miraculous presence of the G.o.d of heaven, who for his own glory and in carrying on the work of man's salvation, sometimes deigned so to reveal Himself, the patriarchs of old bowed themselves to the earth. Can this, with any shadow of {40} reason, be employed to sanction the invocation of Michael and all the myriads of angels who fill the court of heaven?

[Footnote 10: Not only is the Hebrew word precisely the same, letter for letter, and point for point, [Hebrew: shahah], but the Septuagint in each case employs the same, [Greek: prosekunaesen]; and the Vulgate in each case renders it by the same word, "adoravit." The Roman Catholic commentator De Sacy renders it in each case, "se prosternavit," which corresponds exactly with our English version. The Douay Bible in each case renders it "adored."]

[Footnote 11: Many early Christian writers may be cited to the same purpose: it is enough, however, to refer to Justin Martyr and to Athanasius; who are very full and elaborate in maintaining, that the angel here mentioned was no created being, but was the Angel of the Covenant, G.o.d, in the fulness of time manifested in the flesh. The pa.s.sage from Athanasius will be quoted at some length, when we come to examine that father's testimony. For Justin Martyr, see Dial. c.u.m Tryph. ch. 56, &c.

p. 150, &c. (Paris, 1742.)]

The only other instance to which it will be necessary to call your attention, occurs in the forty-eighth chapter of Genesis. The pa.s.sage, however, is so palpably and on the very face of it inapplicable, that its examination needs not detain us long. "And he [Jacob] blessed Joseph, and said, G.o.d, before whom my fathers Abraham and Isaac did walk, the G.o.d who fed me all my life long unto this day, the ANGEL which redeemed me from all evil, bless the lads." [Gen. xlviii. 15.] Here the patriarch speaks of G.o.d as the Angel, and the Angel as G.o.d: being the Angel or Messenger of the Covenant--G.o.d manifested to man. He speaks not of Michael or Gabriel, or archangel or seraph, or any created being; but of the Lord Himself, who appeared to him, agreeably to the revelation of G.o.d Himself recorded in a previous chapter, and thus communicated by the patriarch to Rachel and Leah: "And the ANGEL of G.o.d spake unto me in a dream, saying, Jacob; and I said, Here am I. And he said ... _I_ am the G.o.d of Bethel, where thou anointedst the pillar, and vowedst a vow unto me." [Gen. x.x.xi. 11.] The Angel whose blessing he desired for the lads was the G.o.d[12], to whom he had vowed a vow in Bethel, the Lord Himself.

[Footnote 12: It may not be superfluous to add, that this is the interpretation of the pa.s.sage adopted by primitive writers, Among others see Eusebius Demonstr. Evan. lib. v. ch. 10: who declares that the Angel spoken of by Jacob was G.o.d the Son.]

Independently, however, of this conclusive consideration, if the latter member of this sentence had merely expressed a wish, that an angel might be employed as {41} an instrument of good in behalf of Ephraim and Mana.s.seh, I could readily offer such a prayer for a blessing on my own children. My prayer would be addressed to the angel neither immediately nor transitively, but exclusively to G.o.d alone, supplicating Him graciously to employ the service of those ministering spirits for our good. Such a prayer every Catholic in communion with the Church of England is taught and directed to offer. Such a prayer is primitive and scriptural; and such is offered in the Church on the anniversary of Saint Michael and all angels:

"O Everlasting G.o.d, who hast ordained and const.i.tuted the services of angels and men in a wonderful order, mercifully grant that as Thy holy angels alway do Thee service in heaven, so by Thy appointment they may succour and defend us on earth; through Jesus Christ our Lord. Amen."

Such is the prayer of the Church Catholic, whether of the Roman or the Anglican branch; it is in spirit and in truth a Christian prayer, fit for faithful mortals to offer on earth to the Lord of men and of angels in heaven. Would that the Church of Rome, preserving, as she has preserved, this prayer in all its original purity, had never been successfully tempted to mingle in the same service, supplications, which rob the one only G.o.d of his exclusive honour and glory, as the G.o.d "who heareth prayer;" and to rob Christ of his exclusive honour and glory, as our only Mediator and Advocate!

Here, though unwilling, by departing from the order of our argument, to antic.i.p.ate our examination in its place of the Roman ritual, I cannot refrain from contrasting this prayer, the genuine offspring of Christian faith, with some forms of invocation contained in {42} the Roman service on St. Michael's day, in which I could not join, and the adoption of which I deeply lament. The first is appointed to be said at the part of the Ma.s.s called "The Secret:" "We offer to Thee, O Lord, the sacrifice of praise, humbly beseeching Thee, That by the intervention of the prayers of the angels for us, Thou, being appeased, mayest both accept the same, and make them profitable for our salvation. Through ..." The second is offered at the Post Communion: "Supported [propped up, suffulti] by the intercession of Thy blessed archangel Michael, we humbly beseech Thee, O Lord, that what with honour we follow[13], we may obtain also in mind. Through ..."

[Footnote 13: I do not understand the exact meaning of these words, which however contain no portion of that sentiment, the presence of which in this prayer I deplore. The original is this: "Beati archangeli tui Michaelis intercessione suffulti, supplices te Domine deprecamur, ut quod honore prosequimur, contingamus et in mente. Per ..." Probably the general sense is, that what we reverently seek we may actually realize.]

Still, though here the Christian seems to be taught to rest on a broken reed, to support and prop himself up by a staff which must bend and break; yet I acknowledge that so much violence is not done to my Christian principles, nor do my feelings, as a believer in G.o.d and his ever-blessed Son, meet with so severe a shock by either of these prayers, as by the invocation addressed to the archangel himself in the "Gradual" on that same day:

"O holy Michael, O archangel, defend us in battle, that we perish not in the dreadful judgment."

Christians of the Church of Rome! for one moment meditate, I beseech you, on this prayer. It is not addressed to G.o.d; in it there is no mention made of {43} Christ: having called upon the angels, and on your own soul in the words of the psalmist, to praise the Lord, you address your supplication to Michael himself; not even invoking him for his intercession, but imploring of him his protection. If it be said, that his intercession is all that is meant, with most unfeigned sincerity I request you to judge for yourselves, whether any prayer from poor sinful man, putting his whole trust in the Lord and imploring his help, could be addressed to our G.o.d and Saviour more immediate and direct than this?

In the place of the name of his servant Michael, subst.i.tute the highest and the holiest name ever uttered in heaven or on earth, and can words form a prayer more direct to G.o.d? "O Lord G.o.d Almighty, O Lord Jesus our only Saviour, defend us in battle, that we perish not in the dreadful judgment. Hallelujah!"--Can this be right? Were the archangel allowed now, by his Lord and ours, to make his voice heard upon earth by Christians offering to him this prayer, would he utter any other words, than the angel, his fellow-servant and ours, once addressed to Saint John, when he fell down to wors.h.i.+p before him, "See thou do it not; for I am thy fellow-servant: wors.h.i.+p G.o.d."

Such then is the evidence borne by the writers of the Old Testament. No prayer to angel or beatified spirit occurs from its first to its last page. The theory which would have us account for the absence of all prayer to the saints before the advent of Messiah, by reason of their not having been then admitted into their everlasting habitations, and the immediate presence of G.o.d proves to be utterly groundless. The holy angels were confessedly in heaven [Matt. xviii. 10.], beholding the face of {44} G.o.d; but no invocation was ever addressed to them, by patriarch, or prophet, or people, as mediators or intercessors. G.o.d, and G.o.d alone, the one eternal Jehovah, is proclaimed by Himself throughout, and is acknowledged throughout to be the only object of any kind of spiritual wors.h.i.+p; the only Being who heareth prayer, to whom alone therefore all mankind should approach with the words and with the spirit of invocation. It has been argued by some writers, that in the times of the Old Testament, prayer was not offered to G.o.d through a mediator at all; and that as the one Mediator was not then revealed in his person and his offices, the subsidiary intercessors could not of course act; and therefore could not be invoked by man. The answer to this remark is conclusive. That Mediator has been revealed in his person and his offices; and has been expressly declared to be the one Mediator between G.o.d and man: we therefore seek G.o.d's covenanted mercies through Him.

Those subsidiary intercessors have never been revealed; and therefore we do not seek their aid. To a.s.sure us that it was the mind and will of our Heavenly Father that we should approach Him by secondary and subsidiary mediators and intercessors, the same clear and unquestionable revelation of their persons and their offices as mediators would have been required, as He has vouchsafed of the mediation of his Son. Had G.o.d willed that the faithful should approach Him by the intercessions of the saints and martyrs, is it conceivable that He would not have given some intimation of his will in this respect? If believers in the Gospel were to have unnumbered mediators of intercession in heaven, as well as the one Mediator of redemption, would not the {45} Gospel itself have announced it? Could such declarations as these have remained on record without any qualifying or limiting expression, "He[14] is able also to save to the uttermost them who come unto G.o.d by Him, seeing He ever liveth to make intercession for them." "There is one G.o.d, and one Mediator between G.o.d and men, the man Christ Jesus." But this involves the question to which the next section must be devoted. All I would antic.i.p.ate here is, that if the irresistible argument from the Old Testament is sought to be evaded on the ground that no mediator at all was then revealed, we must require a distinct revelation of the existence and offices of other mediators and intercessors, before we can be justified in applying to them for their intervention in our behalf.

And the question now is. Are they so revealed?

[Footnote 14: Heb. vii. 25. I Tim. ii. 5.--Unde et salvare in perpetuum potest accedentes per semetipsum ad Deum, semper vivens ad interpellandum pro n.o.bis.--_Vulg._]

SECTION IV.--EVIDENCE OF THE NEW TESTAMENT.

Though such is the evidence borne against the invocation of saints and angels by the Old Testament, yet it has been said that we are living neither under the patriarchal, nor the Mosaic dispensation, but under the Gospel, to whom therefore as Christians neither the precepts nor the examples of those ancient times are applicable: {46} the injunctions consequently given of old to preserve the chosen people from idolatry and paganism, cannot be held to prohibit Christians from seeking the aid of those departed saints who are now reigning with Christ. But, surely, those precepts, and denunciations, and commands, are still most strictly applicable, as conveying to us a knowledge of the will of our Heavenly Father, that his sons and daughters on earth should a.s.sociate no name, however exalted among the princ.i.p.alities and powers in heavenly places, with his own holy name in prayer, and spiritual invocation. I am throughout this address supposing myself to be speaking to those whose heart's desire is to fulfil the will of G.o.d in all things; not those who are contented to depart from the spirit of that will, whenever they can devise plausible arguments to countenance such departure.

The cases both of precept and example through the Old Testament affording so stringent and so universal a rule against the a.s.sociation of any name with the name of the Almighty in our prayers; before we can conclude that Christians have a liberty denied to believers under the former dispensations, we must surely produce a declaration to that effect, clear, unequivocal, and precisely in point. Nothing short of an enactment, rescinding in terms the former prohibitory law, and positively sanctioning supplications and prayers to saints and angels, seems capable of satisfying any Christian bent on discovering the will of G.o.d, and resolved to wors.h.i.+p Him agreeably to the spirit of that will as it has been revealed. But let us read the New Testament from its first to its very last word, and we shall find, that the doctrines, the precepts, and the examples, the pervading reigning spirit of the entire {47} volume, combine in addressing us with voices loud and clear. Pray to G.o.d Almighty solely in the name and for the sake of his dear and only Son Jesus Christ our Lord, and offer no prayer, no supplication, no intreaty, to any other being or power, saint or angel, though it be only to ask for their intercession with the great G.o.d. But this involves the whole question, and must be sifted thoroughly. Let us then review the entire volume with close and minute scrutiny, and ask ourselves, Is there a single pa.s.sage, interpreted to the best of our skill, with the aid of those on whose integrity and learning we can rely, which directly and unequivocally sanctions any religious invocation of whatever kind to any being except G.o.d alone? And then let us calmly and deliberately resolve this point: In a matter of so vital importance, of so immense interest, and of so sacred a character as the wors.h.i.+p of the Supreme Being, who declares Himself to be a jealous G.o.d, ought we to suffer any refinements of casuistry to entice us from the broad, clear light of revelation? If it were G.o.d's good pleasure to make exceptions to his rule--a rule so repeatedly, and so positively enacted and enforced--surely the a.n.a.logy of his gracious dealings with mankind would have taught us to look for an announcement of the exceptions in terms equally forcible and explicit. Instead, however, of this, we find no single act, no single word, nothing which even by implication can be forced to sanction any prayer or religious invocation, of whatever kind, to any other being save to G.o.d alone.

Let us first look to the language and conduct of our blessed Lord, whose prayers to his Father are upon record for our instruction and comfort, and whose precepts and example form the best rule of a Christian's {48} life. So far from repealing the ancient law, he repeats in his own person its solemn announcement, "Hear, O Israel, the Lord our G.o.d is one Lord." [Mark xii. 29.] While the same heavenly Teacher commands us with authority, "When thou prayest, pray to thy Father which is in secret, and thy Father, who seeth in secret, shall reward thee openly." [Matt.

vi. 6.] No allusion in any word of His do we find to any prayer from a mortal on this earth to an angel or saint in heaven. And yet occasions were multiplied on which a reference to the invocation of angels would have been natural, and apparently called for. He again and again places beyond all doubt the reality of their good services towards mankind, but it is as G.o.d's servants, and at G.o.d's bidding; not in answer to any supplication or invoking of ours. The parable of the rich man and Lazarus has been cited [Bellarmin, p. 895.] to bear contrary evidence; but, in the first place, that parable does not offer a case in point; in the second place, were it in point, it might be fairly and strongly urged against the practice of invoking the spirit of any departed mortal, even the father of the faithful himself. For what are the circ.u.mstances of the parabolic representation? A lost spirit in the regions of torment prays to Abraham in the regions of the blessed, and the spirit of the departed patriarch professes himself to have no power to grant the request of the departed and condemned spirit. [Luke xvi.

19.] The practice indeed of our Roman Catholic brethren would have been exemplified, had our blessed Lord represented the rich man's five brethren still on earth as pious men, and as supplicating Abraham in heaven to pray for themselves, or to mitigate {49} their lost brother's punishment and his woes. But then it would have afforded Christians little encouragement to follow their example, when they found Abraham declaring himself unable to aid them in attaining the object of their prayer, or in any way to a.s.sist them at all. Without one single exception, we find our blessed Lord's example, precepts, and doctrines to be decidedly against the practice of invoking saint or angel; whilst not one solitary act or word of His can be cited to countenance or palliate it.

Next it follows, that we inquire into the conduct and the writings of Christ's Apostles and immediate followers, to whom He graciously promised that the Holy Spirit should guide them into all truth. In the Acts of the Apostles, various instances of prayer attract our notice, but not one e.j.a.c.u.l.a.t.i.o.n is found there to any other being save G.o.d alone. Neither angel nor saint is invoked. The Apostles prayed for guidance in the government of Christ's infant Church, but it was, "Thou, Lord, who knowest the hearts of all men." [Acts i. 24.] They prayed for their own acceptance, but it was "Lord Jesus, receive my spirit." [Acts vii. 59.] They prayed for each other, as in behalf of St. Peter when in prison; but we are expressly told, that the prayer which was made without ceasing by the Church for him was addressed to G.o.d. [Acts xii.

5.]

To deliver St. Peter from his chains, an angel was sent on an especial mission from heaven; but though St. Peter saw him, and heard his voice, and followed him, and knew of a surety that the Almighty had employed the ministration of an angel to liberate him from his bonds, yet we do not hear thereafter of {50} Peter having himself prayed to an angel to secure his good offices, and his intercession with G.o.d, nor has he once indirectly intimated to others that such supplications would be of avail, or were even allowable. He exhorts his fellow-Christians to pray, "Watch unto prayer," but it is because "The eyes of the LORD are over the righteous, and his ears are open unto their prayers." [1 Pet. iv. 7; iii. 12.] He Himself prays for them, but it is, that the G.o.d of all grace might make them perfect, stablish, strengthen, settle them. He suggests no invocation of saint or angel to intercede with G.o.d for them.

He bids them cast all their care upon G.o.d, on the a.s.surance that G.o.d Himself careth for them.

Precisely the same result issues from a contemplation of the acts and exhortation of St. Paul. He too experienced in his own person the comfort of an angel's ministration, bidding him cast off all fear when in the extreme of imminent peril. [Acts xxvii. 23, 24.] Many a prayer of that holy Apostle is upon record; many an earnest exhortation to prayer was made by him; we find many a declaration relative to his own habits of prayer. But with him G.o.d and G.o.d alone is the object of prayer throughout: by him no saint or angel or archangel is alluded to, as one whose intercession might be sought by himself or by us. He could speak in glowing language of patriarchs, prophets, and angels, but unto none of these would he turn. "Be careful for nothing, but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto G.o.d." [Phil. iv. 6.] And let any one receive, in the plain meaning of his words, his prohibitory monition [Col. ii. 18.], and say, could St. Paul have {51} uttered these words without any qualifying expression, had he wors.h.i.+pped angels by invocation, even asking them only to aid him by their prayers. "Let no one beguile you of your reward in a voluntary humility and wors.h.i.+pping of angels; not holding the Head," which Head he had in the first chapter (v. 18) declared to be the dear Son of G.o.d, "in whom we have redemption through his blood, even the forgiveness of our sins."

The author of the Epistle to the Hebrews could bring before our minds with most fervent uplifting eloquence Abel and Abraham and David,--that goodly fellows.h.i.+p of the prophets, that holy army of martyrs; he could speak as though he were an eye-witness of what he describes, of the general a.s.sembly and church of the first-born, whose names are written in heaven. And, surely, had the thought of seeking the support or intercession of saint or angel by invocation addressed to them, been familiar to him; had the thought even occurred to his mind with approbation, he would not have allowed such an occasion to pa.s.s by, without even alluding to any benefit that might arise from our invoking such friends of G.o.d. So far from that allusion, the utmost which he says at the close of his eulogy is this, "These all, having obtained a good report through faith, received not the promise; G.o.d having provided some better thing for us, that they without us should not be made perfect."

[Heb. xi. 39, 40.]

The beloved Apostle who could look forward in full a.s.surance of faith to the day of Christ's second coming, and knew that "when He shall appear we shall be like him, for we shall see him as he is," has left us this record of his sentiments concerning prayer: {52} "This is the confidence that we have in HIM, that, if we ask any thing according to his will, he heareth us; and if we know that he hear us, whatsoever we ask, we know that we have the pet.i.tions that we desired of him." [1 John v. 14, 15.]

St. John alludes to no intercessor, to no advocate, save only that "Advocate with the Father, Jesus Christ the righteous, who is also the propitiation for our sins." [1 John ii. 1.] St. John never suggests to us the advocacy or intercession of saint or angel; with him G.o.d in Christ is all in all.

I will only refer to one more example, that of St. James: the instance is equally to the point, and is strongly ill.u.s.trative of the truth. This Apostle is anxious to impress on his fellow-Christians a due sense of the efficacy of our intercessions: "The effectual fervent prayer of a righteous man availeth much." [James v. 16.] He instances its power with G.o.d by the case of Elijah, a man so holy, that the Almighty suffered him not to pa.s.s through the regions of death and the grave, but translated him at once from this life to glory: "Elias was a man subject to like pa.s.sions as we are, and he prayed that it might not rain; and it rained not on the earth by the s.p.a.ce of three years and six months; and he prayed again, and the heaven gave rain, and the earth brought forth her fruit." [James v. 17, 18.] And yet St. James is very far from suggesting the lawfulness or efficacy of any invocation to the hallowed spirit of this man, to whose prayer the elements and natural powers of the sky and the earth had been made obedient. He exhorts all men to pray, but it must be to G.o.d alone, and directly to G.o.d, without applying for the intervention of any mediators or intercessors from among angels or men.

{53} "If any of you lack wisdom, let him ask of G.o.d, who giveth liberally to all men, and upbraideth not; and it shall be given him; but let him ask in faith, nothing wavering." [James i. 5, 6.] Like the writer to the Hebrews, he would have us come ourselves "boldly" and directly "to the throne of grace, that we may obtain mercy, and find grace to help in time of need."

Surely, these Apostles, chosen vessels for conveying the truths of salvation throughout the world, knew well how the Almighty could best be approached by his children on earth; and had the invocation of saint or angel found a place in their creed, they would not have kept so important a truth from us.

Before leaving this part of our inquiry, I would propose the patient and unprejudiced weighing of the import of two pa.s.sages in the New Testament, often quoted on this subject; one in the Acts of the Apostles, the other in the Apocalypse.

The holy Apostles Barnabas and Paul, by the performance of a striking miracle, had excited feelings of religious reverence and devotion among the people of Lystra, who prepared to offer sacrifice to them as two of their fabled deities. [Acts xiv. 11-18.] The indignant zeal with which these two holy men rushed forward to prevent such an act of impiety, however admirable and affecting, does not const.i.tute the chief point for which reference is here made to this incident. They were men, still clothed with the tabernacle of the flesh, and the weakness of human nature; and the priests and people were ready to offer to them the wonted victims, the abomination of the heathen. Now, I am fully aware of the wide difference, in many {54} particulars, between such an act and the act of a Christian praying to their spirits after their departure hence, and supplicating them to intercede with the true G.o.d in his behalf: and on this difference Roman Catholic writers have maintained the total inapplicability of this incident to the present state of things. But, surely, if any such prayer to departed saints had been familiar to their minds, instead of repelling the religious address of the inhabitants of Lystra at once and for ever, they would have altered the tone of their remonstrance, and not have suppressed the truth when a good opportunity offered itself for imparting it. And, supposing that it was part of their commission to announce and explain the invocation of saints at all, on what occasion could an explanation of the just and proper invocation of angels and saints departed have been more appropriate in the Apostles, than when they were denouncing the unjustifiable offering of sacrifice to themselves while living? But whether the more appropriate place for such an announcement were at Lystra, in Corinth, at Athens, or at Rome, it matters not; nor whether it would have been more advantageously communicated by their oral teaching, or in their epistles. Doubtless, had the Apostles, by their example or teaching, sanctioned the invocation of saints and angels, in the course of fifty years or more after our blessed Saviour's resurrection, it would infallibly have appeared in some page or other of the New Testament. Instead of this the whole tenor of the Holy Volume breathes in perfect accordance with the spirit of the apostolical remonstrance at Lystra, to the fullest and utmost extent of its meaning, "We preach unto you that ye should turn from these vanities to serve the living G.o.d." {55}

Of the other instance, it well becomes every Catholic Christian to ponder on the weight and cogency. John, the beloved disciple of our Lord, when admitted to view with his own eyes and hear with his mortal ears the things of heaven, rapt in amazement and awe, fell down to wors.h.i.+p before the feet of the angel who showed him these things. [Rev.

xxii. 8, 9.] If the adoration of angels were ever justifiable, surely it was then; and what a testimony to the end of the world would have been put upon record, had the adoration of an angel by the blessed John at such a moment, when he had the mysteries and the glories of heaven before him, been received and sanctioned. But what is the fact? "Then saith he to me, See thou do it not. I am thy fellow-servant, and of thy brethren the prophets, and of them who keep the sayings of this book.

Wors.h.i.+p G.o.d." I cannot understand the criticism by which the conclusiveness of this direct renouncement of all religious adoration and wors.h.i.+p is attempted to be set aside. To my mind these words, uttered without any qualification at such a time, by such a being, to such a man, are conclusive beyond gainsaying. The interpretation put upon this transaction, and the words in which it is recorded, and the inference drawn from them by a series of the best divines, with St.

Athanasius at their head, presents so entirely the plain common-sense view of the case to our minds, that all the subtilty of casuists, and all the ingenuity of modern refinements, will never be able to subst.i.tute any other in its stead. "The angel (such are the words of that ancient defender of the true faith), in the Apocalypse, forbids John, when desiring to wors.h.i.+p him, saying, 'See thou {56} do it not; I am thy fellow-servant, and of thy brethren the prophets, and of them who keep the sayings of this book. Wors.h.i.+p G.o.d.' Therefore, to be the object of wors.h.i.+p belongs to G.o.d only; and this even the angels themselves know: though they surpa.s.s others in glory, but they are all creatures, and are not among objects of wors.h.i.+p, but among those who wors.h.i.+p the sovereign Lord." [Athan. Orat. 2. Cont. Ar. vol. i. p. 491.] To say that St. John was too fully illuminated by the Holy Spirit to do, especially a second time, what was wrong; and thence to infer that what he did was right, is as untenable as to maintain, that St. Peter could not, especially thrice, have done wrong in denying our Lord. He did wrong, or the angel would not have chided and warned him. And to say that the angel here forbade John personally to wors.h.i.+p him, because he was a fellow-servant and one of the prophets; and thus that the prohibition only tended to exalt the prophetic character, not to condemn the wors.h.i.+p of angels, is proved to be also a groundless a.s.sumption, from the angel's own words, who reckons himself as a fellow-servant with not St.

John only, but all those also who keep the words of the book of G.o.d,--thus equally forbidding every faithful Christian to wors.h.i.+p their fellow-servants the angels. They are almost the last words in the volume of inspired truth, and to me, together with those last words, they seem with "the voice of a great mult.i.tude, and of many waters, and of mighty thunderings," from the very throne itself of the Most High, to proclaim to every inhabiter of the earth, Fall down before no created being; adore no created being; pray to, invoke, call upon no created being, whether saint or angel: wors.h.i.+p {57} and adore G.o.d only; pray to G.o.d only. Trust to his mercy; seek no other mediator or intercessor than his own only and blessed Son. "He who testifieth these things saith, Surely, I come quickly. Amen. Even so, come, Lord Jesus. The grace of our Lord Jesus Christ be with you all. Amen." [Rev. xxii. 20, 21.]

Thus the New Testament, so far from mitigating the stringency of the former law, so far from countenancing any departure from the obligation of that code which limits religious wors.h.i.+p to G.o.d alone, so far from suggesting to us invocation to sainted men, and to angels as intercessors with the eternal Giver of all good, reiterates the injunction, and declares, that invocation in order to be Christian must be addressed to G.o.d alone; and that there is one and only one Mediator between G.o.d and men, the man Jesus Christ, who is at the right hand of his Father, a merciful High Priest sympathizing with us in our infirmities, ever making intercession for us, able to save to the uttermost those who come unto G.o.d through Him.

The present seems to be a convenient place for observing, that however the distinction is strongly insisted upon, or rather implicitly acquiesced in by many, which would admit of a wors.h.i.+p or service called dulia (the Greek [Greek: douleia]) to saints and angels, and would limit the wors.h.i.+p or service called latria ([Greek: latreia]) to the supreme G.o.d only, yet that such distinction has no ground whatever to rest upon beyond the will and the imagination of those who draw it. The two words are used in the Septuagint translation of the Old Testament, and in the original Greek of the {58} New promiscuously, without any such distinction whatever. The word which this distinction would limit to the supreme wors.h.i.+p of the Most High, is used to express the bodily service paid by the vanquished to their conquerors, as well as the religious service paid by idolaters to their fabled deities, and by the true wors.h.i.+ppers to the Most High. The word which this distinction would reserve for the secondary wors.h.i.+p paid to saints and angels, is employed to express not only the service paid by man to man, but also the service and wors.h.i.+p paid to G.o.d alone, even when mentioned in contradistinction to other wors.h.i.+p. It will be necessary to establish this by one or two instances; and first as to "latria." One single chapter in the Book of Deuteronomy supplies us with instances of the word used in the three senses, of service to men, service to idols, and service to G.o.d, xxviii.

36. 47, 48: "Because thou servedst [Greek: elatreusas] not the Lord thy G.o.d with joyfulness and gladness of heart; Therefore thou shalt serve [Greek: latreuseis] thine enemies which the Lord shall send against thee in hunger and in thirst and nakedness." "The Lord shall bring thee unto a nation which neither thou nor thy fathers have known; and there shalt thou serve [Greek: latreuseis] other G.o.ds, wood and stone." Next as to the word "dulia." The First Book of Samuel (called also the First of Kings) alone supplies us with instances of this word being used in each of the same three senses of service from man to man, from man to idols, and from man to his Maker and G.o.d. 1 Sam. xvii. 9. "Ye shall be our servants and serve [Greek: douleusite haemin] us." xii. 24. "Only fear the Lord, and serve [Greek: douleusate] him in truth with all your heart." xxvi. 19. {59} "They have driven me out from the inheritance of the Lord, saying, Go, serve[15] other G.o.ds."

[Footnote 15: [Greek: douleue]. In this case also the Vulgate translates all the three pa.s.sages alike by the same verb, "servire."]

It is worthy of remark, that the same word "dulia[16]" is employed, when the Lord by his prophet speaks of the most solemn acts of religious wors.h.i.+p; not in general obedience only, but in the offerings and oblations of their holy things. Ezek. xx. 40. "In mine holy mountain, in the mountain of the height of Israel, saith the Lord G.o.d, there shall all the house of Israel, all of them in the land, serve me [Greek: douleusousi. Vulg: serviet.]; there will I accept them, and there will I require your offerings, and the first-fruits of your oblations, with all your holy things." St. Matthew also uses the same word when he records the saying of our blessed Lord, "Ye cannot serve G.o.d and mammon." [Matt.