salutation of the angel Gabriel to the Virgin Mary in Luke i. 28, I shall strictly analyze the words of this salutation. Let it be observed then, in the first place, that the language of Gabriel can have no weight in support of the adoration of the Virgin, except on the supposition that the angel actually worshipped Mary, and that the language of his address to her implies inferiority upon his part; for if it involves no such thing, then Mr. Gandolphy is in error, when he maintains that they who pray to the Virgin for mercy, and put their trust in her, do what Gabriel did in this salutation; and in that case it follows, that the example of the angel is good for nothing, as to the purpose for which he quotes it. The first word of the salutation is Xarpe, "hail." Now this word is used by our Lord himself to his disciples, after his resurrection, (Matt. xxviii. 9,) with the difference only of its being in the plural number. It cannot therefore be pretended that the use of this word by the angel Gabriel, implies worship given by him to the Virgin, else the blásphemous consequence would follow, that our Saviour intended to worship his own disciples in using the same word. From the use of the word by our Lord in greeting his disciples, it is further manifest, that it was employed as a term of salutation, even by a superior to his inferiors. The second word in the address of Gabriel πεχαριτωμένη, is xexaçırwμern, "highly favoured," which is the participle passive of the same verb as is used in Ephes. i. 7, "wherein he hath MADE US ACCEPTED in the beloved."-This word merely implies, therefore, that Mary was highly favoured of the Lord, nor does the use of it by the angel include any act of worship upon his part. In reality, the appellation given to Daniel in Chap. x. 11, 19. “O man greatly beloved," or "man of desires," avne εxiovμiwv,* seems to be quite as strong as that here bestowed on the Virgin. The next words of the angel's salutation are, "the Lord is with thee," which are the same as the angel used to Gideon* on appearing to him; from these words therefore, nothing can be deduced in favour of the notion that the angel Gabriel intended to worship the Virgin and, as I have said above, if he did not mean this, his example can * See the version of the Seventy. + Judges vi. 12. See the Seventy xugios μèra σov. The same words are used by St. Luke. not sanction her worship by the Romish Church. The last expression in Gabriel's salutation is, "blessed art thou among women," ευλογημενη συ εν γυναιξιν.—The same words are used in Judges v. 24, with respect to Jael who killed Sisera, only that the verb is in the future tense. "Blessed above women shall Juel the wife of Heber the Kenite be, blessed shall she be above women in the tent," or "blessed MAY Jael the wife of Heber be," according to the Seventy who have the verb in the optative mood.-The same form of expression is also to be met with in the benediction pronounced by Melchisedek upon Abraham-" Blessed be Abram of the most high God." (Gen. xiv. 19,) ευλογημενος Αβραμ τω Θεω τω ύψιστωWith regard to Melchisedek's blessing Abraham; St. Paul says in the Epistle to the Hebrews, that, "the less is blessed of the better," (Heb. vii. 7,) i. e. this act of Melchisedek implied superiority on his part over Abraham. What shadow of a reason is there then for maintaining, that this part of the salutation of Gabriel to the Virgin Mary, contains any acknowledgment of her being - superior in dignity to the angel, and entitled to worship from him? I have thus examined the whole language of the angel Gabriel's salutation. The first expression of it was, as we have seen, used by our Lord in addressing his disciples, the second is applied by St. Paul in his Epistle to the Ephesians, to Christians in general, the third has been proved to be the same as was used by the angel to Gideon, and the fourth and last was applied in the song of Deborah to Jael the wife of Heber the Kenite. It is plain, therefore, that none of these phrases denote even that degree of reverence which implies an acknowledgment of inferiority in the person who uses them, and therefore not even the shadow of a reason for the worship of the Virgin can be deduced from the words of Gabriel. The next passage of Scripture quoted by Mr. Gandolphy, is Luke i. 42.—The language of Elizabeth in that text is, without doubt, expressive of high respect for the Virgin Mother of our Lord, and this respect has never been denied to the blessed Virgin by any Christians. But there is a wide difference between respect and worship. The one justly belongs to all eminent saints; the other appertains to God only. "Thou shalt worship the Lord thy God, and him only shalt thou serve." (Matth. iv. 10.) The memories of Moses and Aaron were not less revered by the Old Testament saints, than that of Mary is by Christians, yet Mr. Gandolphy will search in vain for any traces of a Jewish Litany, in honour of Moses or of Jewish prayers addressed to him. The pious. Jews would have abhorred the very thought of such things, and would have died rather than practise them, in like manner as thousands and ten thousands of Christians have perished in the fires of persecution kindled by the Romish Church. Mr. Gandolphy lastly quotes the examples of Daniel and David, and infers that because these holy men called upon all the angels and hosts of the Lord to praise and exalt him, therefore the Papists are justified in addressing prayers and supplications to angels and dead saints. Now in the Psalm quoted by Mr. Gandolphy on this occasion, David not only calls on the angels and hosts of the Lord to praise him, but likewise on the whole of the material creation. Praise ye him, all his angels: praise ye him all |