[Footnote 31: [Greek: deaesesin aitoumenoi ton pantepoptaen Theon]. Sect. 7.]

Before we close our examination of the recorded sentiments of the apostolical fathers on the immediate subject of our inquiry, we must refer, though briefly, to the Epistle generally received as the genuine letter from the Church of Smyrna to the neighbouring Churches, narrating the martyrdom of Polycarp. It belongs, perhaps, more strictly to this place than to the remains of Eusebius, because, together with the sentiments of his contemporaries who witnessed his death and dictated the letter, it purports to contain the very words of the martyr himself in the last prayer which he ever offered upon earth. With some variations from the copy generally circulated, this letter is preserved in the works of Eusebius. [Euseb. Paris, 1628, dedicated to the Archbishop by Franciscus Vigerus.] On the subject of our present research the evidence of this letter is not merely negative. So far from countenancing any invocation of saint or martyr, it contains a remarkable and very interesting pa.s.sage, the plain common-sense rendering of which bears decidedly against all exaltation of mortals into objects of religious worship. The letter, however, is too well known to need any further preliminary remarks; and we must content ourselves with such references and extracts as may appear to bear most directly on our subject.

"The Church of G.o.d, which is in Smyrna, to the Church in Philomela, and to all the branches [Greek: paroikais] {92} of the holy Catholic Church dwelling in any place, mercy, peace, and love of G.o.d the Father, and our Lord Jesus Christ be multiplied." [Book i. Hist. iv. c. xv. p. 163.]

"The Proconsul, in astonishment, caused it to be proclaimed thrice, Polycarp has confessed himself to be a Christian. On this they all shouted, that the Proconsul should let a lion loose on Polycarp. But the games were over, and that could not be done: they then with one accord insisted on his being burnt alive."

Polycarp, before his death, offered this prayer, or rather perhaps we should call it this thanksgiving, to G.o.d for his mercy in thus deeming him worthy to suffer death for the truth, "Father of thy beloved and blessed Son Jesus Christ, by whom we have received our knowledge concerning thee, the G.o.d of angels and power, and of the whole creation, and of the whole family of the just, who live before thee; I bless thee because thou hast deemed me worthy of this day and this hour to receive my portion among the number of the martyrs, in the cup of Christ, to the resurrection both of soul and body in the incorruption of the Holy Ghost; among whom may I be received before thee this day in a rich and acceptable sacrifice, even as thou, the true G.o.d, who canst not lie, foreshowing and fulfilling, hast beforehand prepared. For this, and for all I praise thee, I bless thee; I glorify thee, through the eternal high-priest Jesus Christ thy beloved Son, through whom to thee, with him in the Holy Ghost, be glory both now and for future ages. Amen."

(I cannot help suggesting a comparison between the prayer of this primitive martyr bound to the stake, with the prayer of Thomas Becket, of Canterbury, as stated in the ancient services for his day, when he was murdered in his own cathedral, to which we shall hereafter refer at length. The comparison will impress us with the difference between religion and superst.i.tion, between the purity of primitive Christian worship, and the unhappy corruptions of a degenerate age. "To G.o.d and the Blessed Mary, and Saint Dionysius, and the holy patrons of this Church, I commend myself and the Church.") {93}

After his death, the narrative proceeds, "But the envious adversary of the just observed the honour put upon the greatness of his testimony, [or of his martyrdom [Greek: to megethos autou taes marturias],] and his blameless life from the first, and knowing that he was now crowned with immortality, and the prize of undoubted victory, resisted, though many of us desired to take his body, and have fellowship with his holy flesh.

Some then suggested to Nicetes, the father of Herod, and brother of Dalce, to entreat the governor not to give his body, 'Lest,' said he, 'leaving the crucified One they should begin to worship this man [Greek: sebein];' and this they said at the suggestion and importunity of the Jews, who also watched us when we would take the body from the fire.

This they did, not knowing that we can never either leave Christ, who suffered for the salvation of all who will be saved in all the world, or worship any other." [The Paris translation adds "ut Deum."] "For him being the Son of G.o.d we worship [Greek: proskunumen], but the martyrs, as disciples and imitators of our Lord, we worthily love[32], because of their pre-eminent [Greek: anuperblaeton] good-will towards their {94} own king and teacher, with whom may we become partakers and fellow-disciples."

[Footnote 32: [Greek: axios agapomen]. Ruffinus translates it by "diligimus et veneramur," and it is so quoted by Bellarmin.]

"The centurion, seeing the determination of the Jews, placed him in the midst, and burnt him as their manner is. And thus we collecting his bones, more valuable than precious stones, and more esteemed than gold, we deposited them where it was meet. There, as we are able, collecting ourselves together in rejoicing and gladness, the Lord will grant to us to observe the birth-day of his martyrdom, for the remembrance of those who have before undergone the conflict, and for exercise and preparation of those who are to come." [Greek: hos dunaton haemin sunagomenois en agalliasei kai chara parexei ho Kurios epitelein taen tou martyriou autou haemeran genethlion, eis te ton proaethlaekoton mnaemaen, kai ton mellonton askaesin te kai hetoimasian.]

In this relic of primitive antiquity, we have the prayer of a holy martyr, at his last hour, offered to G.o.d alone, through Christ alone.

Here we find no allusion to any other intercessor; no commending of the dying Christian's soul to saint or angel. Here also we find an explicit declaration, that Christians offered religious worship to no one but Christ, whilst they loved the martyrs, and kept their names in grateful remembrance, and honoured even their ashes when the spirit had fled.

Polycarp pleads no other merits; he seeks no intercession; he prays for no aid, save only his Redeemer's. Here too we find, that the place of a martyr's burial was the place which the early Christians loved to frequent; but then we are expressly told with what intent they met there,--not, as in later times, to invoke the departed spirit of the martyr, but to call to mind, in grateful remembrance, the sufferings of those who had already endured the awful struggle; and by {95} their example to encourage and prepare other soldiers of the cross thereafter to fight the good fight of faith; a.s.sured that they would be more than conquerors through Him who loved them.

We have now examined those works which are regarded by us all, whether of the Roman or Anglican Church, as the remains of apostolical fathers,--Christians who, at the very lowest calculation, lived close upon the Apostles' time, and who, according to the firm conviction of many, had all of them conversed with the Apostles, and heard the word of truth from their mouths. I do from my heart rejoice with you, that these holy men bear direct, clear, and irrefragable testimony to those fundamental truths which the Church of Rome and the Church of England both hold inviolate--the doctrine of the ever-blessed Trinity, with its essential and inseparable concomitants, the atonement by the blood of a crucified Redeemer, and the vivifying and sanctifying influences of the Holy Spirit.

Supposing for a moment no trace of such fundamental doctrines could be discovered in these writings, would not the absence of such vestige have been urged by those who differ from us, as a strong argument that the doctrine of the ever-blessed Trinity was an innovation of a later date; and would not such an argument have been urged with reason? How, in plain honesty, can we avoid coming to the same conclusion on the subject of the invocation of saints? If the doctrine and the practice of praying to saints, or to angels, for their succour, or even their intercession, had been known {96} and recognised, and approved and acted upon by the Apostles, and those who were the very disciples of the Apostles, not only deriving the truth from their written works, but having heard it from their own living tongue,--in the nature of things would not some plain, palpable, intelligible, and unequivocal indications of it have appeared in such writings as these; writings in which much is said of prayer, of intercessory prayer, of the one object of prayer, of the subjects of prayer, of the nature of prayer, the time and place of prayer, the spirit in which we are to offer prayer, and the persons for whom we ought to pray? Does it accord with common sense, and common experience, with what we should expect in other cases, with the a.n.a.logy of history, and the a.n.a.logy of faith, that we should find a profound and total silence on the subject of any prayer or invocation to saints and angels, if prayer or invocation of saints and angels had been recognised, approved, and practised by the primitive Church?

At the risk of repet.i.tion, or surplusage, I would beg to call your attention to one point in this argument. I am far from saying that no practice is apostolical which cannot be proved from the writings of these apostolical fathers: that would be a fallacy of an opposite kind.

I ground my inference specifically and directly on the fact, that these writers are full, and copious, and explicit, and cogent on the nature and duty of prayer and supplications, as well for public as for private blessings; and of intercessions by one Christian for another, and for the whole race of mankind no less than for mercy on himself; and yet though openings of every kind palpably offered themselves for a natural introduction of the subject, there is in no one single instance any reference or allusion to the {97} invocation of saint or angel, as a practice either approved or even known.

When indeed I call to mind the general tendency of the natural man to multiply to himself the objects of religious worship, and to create, by the help of superst.i.tion, and the delusive workings of the imagination, a variety of unearthly beings whose wrath he must appease, or whose favour he may conciliate; when I reflect how great is the temptation in unenlightened or fraudulent teachers to accommodate the dictates of truth to the prejudices and desires of those whom they instruct, my wonder is rather that Christianity was so long preserved pure and uncontaminated in this respect, than that corruptions should gradually and stealthily have mingled themselves with the simplicity of Gospel worship. That tendency is plainly evinced by the history of every nation under heaven: Greek and Barbarian, Egyptian and Scythian, would have their G.o.ds many, and their lords many. From one they would look for one good; on another they would depend for a different benefit, in mind, body, and estate. Some were of the highest grade, and to be worshipped with supreme honours; others were of a lower rank, to whom an inferior homage was addressed; whilst a third cla.s.s held a sort of middle place, and were approached with reverence as much above the least, as it fell short of the greatest. In the heathen world you will find exact types of the dulia, the hyperdulia, and the latria, with which unhappily the practical theology of modern Christian Rome is burdened. Indeed, my wonder is, that under the Christian dispensation, when the household and local G.o.ds, the heathen's tutelary deities, and the genii, had been dislodged by the light of the Gospel, saints and angels had not at a much {98} earlier period been forced by superst.i.tion to occupy their room.

We shall be led to refer to some pa.s.sages in the earliest Christian writers, especially in Origen, which bear immediately on this point, representing in strong but true colours the futility of deeming a mult.i.tude of inferior divinities necessary for the dispensation of benefits throughout the universe, whose good offices we must secure by acts of attention and worship. I antic.i.p.ate the circ.u.mstance in this place merely to show that the tendency of the human mind, clinging to a variety of preternatural protectors and benefactors, was among the obstacles with which the first preachers of the Gospel had to struggle.

In the proper place I shall beg you to observe how hardly possible it would have been for those early Christian writers, to whom I have referred above, to express themselves in so strong, so sweeping, and so unqualified a manner, had the practice of applying by invocation to saints and angels then been prevalent among the disciples of the Cross.

We may, I believe, safely conclude, that in these primitive writings, which are called the works of the Apostolical Fathers, there is no intimation that the present belief and practice of the Church of Rome were received, or even known by Christians. The evidence is all the other way. Indeed, Bellarmin, though he appeals to these remains for other purposes, and boldly a.s.serts that "all the fathers, Greek and Latin, with unanimous consent, sanction and teach the adoration of saints and angels," yet does not refer to a single pa.s.sage in any one of these remains for establishing this point. He cites a clause from the spurious work strangely ascribed to Dionysius the Areopagite, which was the forged production, as the learned are all {99} agreed, of some centuries later; and he cites a pious sentiment of Ignatius, expressing his hope that by martyrdom he might go to Christ, and thence he infers that Ignatius believed in the immediate transfer of the soul from this life to glory and happiness in heaven, though Ignatius refers there distinctly to the resurrection. [Epist. ad Rom. c. iv. See above, p.

90.] But Bellarmin cites no pa.s.sage whatever from these remains to countenance the doctrine and practice of the adoration of saints and angels. {100}

CHAPTER IV.

SECTION I.--THE EVIDENCE OF JUSTIN MARTYR.

Justin, who flourished about the year 150, was trained from his early youth in all the learning of Greece and of Egypt. He was born in Palestine, of heathen parents; and after a patient examination of the evidences of Christianity, and a close comparison of them with the systems of philosophy with which he had long been familiar, he became a disciple of the Cross. In those systems he found nothing solid, or satisfactory; nothing on which his mind could rest. In the Gospel he gained all that his soul yearned for, as a being destined for immortal life, conscious of that destiny, and longing for its accomplishment. His understanding was convinced, and his heart was touched; and regardless of every worldly consideration, and devoted to the cause of truth, he openly embraced Christianity; and before kings and people, Jews and Gentiles, he pleaded the religion of the crucified One with unquenchable zeal and astonishing power. The evidence of such a man on any doctrine {101} connected with our Christian faith must be looked to with great interest.

In the volumes which contain Justin's works we find "Books of Questions," in which many inquiries, doubts, and objections, as well of Jews as of Gentiles, are stated and answered. It is agreed on all sides that these are not the genuine productions of Justin, but the work of a later hand. Bellarmin appeals to them, acknowledging at the same time their less remote origin. The evidence, indeed, appears very strong, which would lead us to regard them as the composition of a Syrian Christian, and a.s.sign to them the date of the fifth century; and as offering indications of the opinions of Christians at the time of their being put together, they are certainly interesting doc.u.ments. When fairly quoted, the pa.s.sages alleged in defence of the invocation of saints, so far from countenancing the practice, a.s.sail irresistibly that principle, which, with other writers, Bellarmin himself confesses to be the foundation of that doctrine. For these Books of Questions a.s.sert that the souls of the faithful are not yet in glory with G.o.d, but are reserved in a separate state, apart from the wicked, awaiting the great day of final and universal doom. In answer to Question 60, the author distinctly says:--"Before the resurrection the recompense is not made for the things done in this life by each individual." [Quaestiones et Responsiones ad Orthodoxos, p. 464.]

In reply to the 75th Question, inquiring into the condition of man after death, this very remarkable answer is returned:--

"The same relative condition which souls have with the body now, they have not after the departure from the body. For here all the circ.u.mstances of the union {102} are in common to the just and the unjust, and no difference is in them in this respect,--as to be born and to die, to be in health and to be in sickness, to be rich and to be poor, and the other points of this nature. But after the departure from the body, forthwith takes place the distinction of the just and the unjust: for they are conducted by the angels to places corresponding with their deserts: the souls of the just to paradise, where is the company and the sight of angels and archangels, and also, by vision, of the Saviour Christ, according to what is said, 'Being absent from the body, and present with the Lord;' and the souls of the unjust to the places in hades, according to what is said of Nebucodonosor king of Babylon, 'Hades from beneath hath been embittered, meeting thee.'--And in the places corresponding with their deserts they are kept in ward unto the day of the resurrection and of retribution." [Page 469.]

I much regret to observe that Bellarmin omits to quote the latter part of this pa.s.sage, stopping short with an "&c." at the words _hades_, or _inferorum loca_, although the whole of the writer's testimony in it turns upon the very last clause. [Bellarmin, c. iv. p. 851. "Improborum autem ad inferorum loca."]

The next question (76) runs thus: "If the retribution of our deeds does not take place before the resurrection, what advantage accrued to the thief that his soul was introduced into paradise; especially since paradise is an object of sense, and the substance of the soul is not an object of sense?

"Answer. It was an advantage to the thief entering into paradise to learn by fact the benefits of the faith by which he was deemed worthy of the a.s.sembly of the {103} saints, in which he is kept till the day of judgment and rest.i.tution; and he has the perception of paradise by that which is called intellectual perception, by which souls see both themselves and the things under them, and moreover also the angels and demons. For a soul doth not perceive or see a soul, nor an angel an angel, nor a demon a demon; except that according to the said intellectual perception they see both themselves and each other, and moreover also all corporeal objects." [Page 470.]

On this same point I must here subjoin a pa.s.sage from one of Justin's own undisputed works. In his Dialogue with Trypho the Jew, sect. 5, he says, "Nevertheless I do not say that souls all die; for that were in truth a boon to the wicked. But what? That the souls of the pious remain somewhere in a better place, and the unjust and wicked in a worse, waiting for the time of judgment, when it shall be: thus the one appearing worthy of G.o.d do not die any more; and the others are punished as long as G.o.d wills them both to exist and to be punished." [Page 107.]

Not only so; Justin cla.s.ses among renouncers of the faith those who maintain the doctrine which is now acknowledged to be the doctrine of the Church of Rome, and to be indispensable as the groundwork of the adoration of saints. In his Trypho, sect. 80, he states his sentiment thus strongly: "If you should meet with any persons called Christians, who confess not this, but dare to blaspheme the G.o.d of Abraham, the G.o.d of Isaac, and the G.o.d of Jacob, and say there is no resurrection of the dead ([Greek: nekron]), but that their souls, at the very time of their death, are taken up into heaven; do not regard them as Christians."

[Page 178.] {104}

This, according to Bellarmin's own principle, is fatal evidence: if the redeemed and the saints departed are not in glory with G.o.d already, they cannot intercede with him for men. On the subject, however, of worship and prayer, Justin Martyr has left us some testimonies as to the primitive practice, full of interest in themselves, independently of their bearing on the points at issue. At the same time I am not aware of a single expression which can be so construed as to imply the doctrine or practice among Christians of invoking the souls of the faithful. He speaks of public and private prayer; he offers prayer, but the prayer of which he speaks, and the prayer which he offers are to G.o.d alone; and he alludes to no advocate or intercessor in heaven, except only the eternal Son of G.o.d himself. In his first Apologia (or Defence addressed to the Emperor Antoninus Pius) he thus describes the proceedings at the baptism of a convert:--

"Now, we will explain to you how we dedicate ourselves to G.o.d, being made new by Christ.... As many as are persuaded, and believe the things which by us are taught and declared to be true, and who promise that they can so live, are taught to pray and implore, with fasting, forgiveness of G.o.d for their former sins, we ourselves joining with them in fasting and prayer; and then they are taken by us to a place where there is water, and by the same manner of regeneration as we ourselves were regenerated, they are regenerated; for they undergo this washing in the water in the name of G.o.d the Father and Lord of all, and of our Saviour Jesus Christ, and of the Holy Ghost." [Apol. i. sect 61, page 79.]

The following is his description of the Christian {105} Eucharist, subsequently to the baptism of a convert: "Afterwards we conduct him to those who are called brethren, where they are a.s.sembled together to offer earnestly our united prayers for ourselves and for the enlightened one [the newly baptized convert], and for all others every where, that we, having learned the truth, may be thought worthy to be found in our deeds good livers, and keepers of the commandments, that we may be saved with the everlasting salvation. Having ceased from prayers, we salute each other with a kiss; and then bread is brought to him who presides over the brethren, and a cup of water and wine; and he taking it, sends up prayer and praise to the Father of all, through the name of the Son and the Holy Spirit; and offers much thanksgiving for our being thought by him worthy of these things. When he has finished the prayers and thanksgivings, all the people present respond, saying, 'Amen.' Now, Amen in the Hebrew tongue means, 'So be it.' And when the presider has given thanks, and all the people have responded, those who are called Deacons among us give to every one present to partake of the bread and wine and water that has been blessed, and take some away for those who were not present." [Sect. 65. p. 82.]

The following is Justin's account of their worship on the Lord's day: "In all our oblations we bless the Creator of all things, through his Son Jesus Christ, and through the Holy Spirit. And upon the day called Sunday, there is an a.s.sembly of all who dwell in the several cities or in the country, in one place where the records of the apostles, or the writings of the prophets are read, as time allows. When the reader has ceased, {106} the presider makes a discourse for the edification of the people, and to animate them to the practice of such excellent things [or the imitation of such excellent persons]. At the conclusion we all rise up together and pray; and, as we have said, when we have ceased from prayer, the bread and wine and water are brought forward, and the presider sends up prayer and thanksgiving alike, to the utmost of his power. And the people respond, saying, Amen. And then is made to each the distribution and partic.i.p.ation of the consecrated elements ([Greek: eucharistauthenton]). And of those who have the means and will, each according to his disposition gives what he will; and the collected sum is deposited with the presider, and he aids the orphans and widows, and those who through sickness or other cause are in need, and those in bonds, and strangers; and, in a word, he becomes the reliever of all who are in want." [Sect. 67. p. 83.]

In Justin Martyr I am unable to find even a single vestige of the invocation of Saints. With regard to Angels, however, there is a very celebrated pa.s.sage, to which Bellarmin and others appeal, as conclusive evidence that the worship of them prevailed among Christians in his time, and was professed by Justin himself.

Justin, in his first Apology, having stated that the Christians could never be induced to worship the demons, whom the heathen worshipped and invoked, proceeds thus[33]: "Whence also we are called Atheists, {107} [men without G.o.d]; and we confess that with regard to such supposed G.o.ds we are atheists, but not so with regard to the most true G.o.d, the Father of justice and temperance, and of the other virtues without any mixture of evil. But both HIM and the SON, who came from Him, and taught these things to us, and THE HOST OF THE OTHER GOOD ANGELS ACCOMPANYING AND MADE LIKE, and THE PROPHETIC SPIRIT, we reverence and worship, honouring them in reason and truth; and without grudging, delivering the doctrine to every one who is willing to learn as we were taught." [Page 47.]

Governing the words "the host of the other good angels," as much as the words "Him" and "His Son," and "the prophetic Spirit," by the verbs "we reverence and worship," Bellarmin and others[34] maintain, that Justin bears testimony in this pa.s.sage to the worship of angels. That this cannot be the true interpretation of Justin's words will be acknowledged, I think, by every Catholic, whether Anglican or Roman, when he contemplates it in all its naked plainness; all will revolt from it as impious and contrary to the principles professed by the most celebrated and honoured among Roman Catholic writers. This interpretation of the pa.s.sage, when a.n.a.lysed, implies the awful thought, that we Christians pay to the host of angels, G.o.d's ministers and our own fellow-servants, the same reverence, worship, and honour which we pay to the supreme Father, and his ever-blessed Son, and the Holy Spirit, without any difference or inequality. No principles of interpretation can avoid that inference.

[Footnote 33: The genuineness of this pa.s.sage has been doubted.

But I see no ground for suspicion that it is spurious. It is found in the ma.n.u.scripts of Justin's works; of which the most ancient perhaps are in the King's Library in Paris. I examined one there of a remote date.]

[Footnote 34: The Benedictine Editor puts this note in the margin, "Justin teaches that angels following the Son are worshipped by Christians."--Preface, p. xxi.] {108}

"Him the most true Father of righteousness we reverence and worship, honouring him in reason and truth."

"The Son who came from him, and taught us these things, we reverence and worship, honouring him in reason and truth."

"The army of the other good angels accompanying and a.s.similated, we reverence and worship, honouring them in reason and truth."

"The Prophetic Spirit we reverence and worship, honouring him in reason and truth."

Is it possible to conceive that any Christian would thus ascribe the same religious worship to a host of G.o.d's creatures, which he would ascribe to G.o.d, as G.o.d? "We are accused," said Justin, "of being atheists, of having no G.o.d. How can this be? We do not worship your false G.o.ds, but we have our own most true G.o.d. We are not without a G.o.d.

We have the Father, and the Son, and the Good Angels, and the Holy Spirit." If Justin meant that they honoured the good angels, but not as G.o.d, that would be no answer to those who called the Christians atheists. The charge was, that "they had no G.o.d." The answer is, "We have a G.o.d;" and then Justin describes the G.o.d of Christians. Can the army of angels be included in that description? If they are, then they are made to share in the adoration, worship, homage, and reverence of the one only G.o.d Most High; if they are not, then Justin does not answer the objectors[35].