lg. xxxiii. 8.) "Immittet angelus
Domini in circuitu timentium eum, et eripiet eos." In the
Vulgate the beauty of the figure is lost; which, however, Roman
Catholic writers restore in their comments. Basil makes a
beautiful use of the metaphor. See De Sacy in loc.] {37}

Isaiah was admitted by the Holy Spirit to witness in the fulness of its
glory the court and the throne of heaven; and he heard the voices of the
seraphim proclaiming their Maker's praise; he experienced also
personally the effect of their ministration, when one of them said, "Lo,
this hath touched thy lips, and thine iniquity is taken away, and thy
sin purged." [Isaiah vi. 7.] Still, though Isaiah must have regarded
this angel as his benefactor under God, yet neither to this seraph, nor
to any of the host of heaven, does he offer one prayer for their good
offices, even by their intercession. He ever ascribes all to God alone;
and never joins any other name with His either in supplication or in
praise. Let us also take the case of Daniel. He acknowledges not only
that the Lord's omnipotent hand had rescued him from the jaws of the
lions, but that the deliverance was brought about by the ministration of
an angel. "My God hath sent his angel, and hath shut the lions' mouths,
that they have not hurt me." [Dan. vi. 22.] Yet when we look through
Daniel's prayers, we find no allusion to any of the highest angels. He
had seen Gabriel before his prayer; he had heard the voice and felt the
hand of that heavenly messenger who was commissioned to reveal to him
what should be done in the latter end; and immediately after the
offering of his prayer, the same Gabriel announces himself as one who
was come forth to give the prophet skill and understanding. And yet
neither towards Gabriel, nor any other of the angels of God, does one
word of invocation fall from the lips of Daniel. In the supplications of
that holy, intrepid, and blessed servant and child of God, we search in
vain for any thing approaching in spirit to the invocation, "Sancte
Gabriel, ora pro nobis." {38}

* * * * *

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

We must now briefly refer to those passages, by which Roman Catholic
writers have endeavoured to maintain that religious adoration was paid
to angels by the faithful sons of God. The two principal instances cited
are, first, the case of Abraham bowing down before three men, whom h