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God only knows the thoughts of the heart.* Chrys. in c. ix. Matt. Hom. xxx. tom. vii. p. 352.—(Editio

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But Jesus, knowing their thoughts, said, “Why do § think evil in your hearts?” But that is God's prerogative only to know things which are not spoken, hear the Prohet, who says, “thou only o: the hearts.” And again, “Itis God who searches the heart and the reins;” and the prophet, Jeremiah says, “The heart is deep above ali things,” and “he is a man, and who shall know him P” And “a man shall look into the face, but God (shall look) into the heart.” We see by many things (or authorities) that it belongs to God only to know the mind.

Christ is the angel greatt in counsel. Chrys in Epist. ad Philip. c. ii. Hom. vi. (Bened. editio,

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According to the manifestation of the great God, and of our Saviour Jesus Christ. Behold the Son is also great. But how do you say that he is little and great P Hear the prophet, who also calls him the angel great in counsel.

* Hence how can the saints know any thing of mental prayers, or of

the sincerity of any prayers?

t The Romanists quote scriptural passages in favour of angel worship and invocation, which evidently belong to Christ.

WOL. II.

N

Chrys. in cap. xlviii. Gen. Hom. lxvi. tom. ii. p. 711.

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The angel, whose blessing Jacob invoked, was God.

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And he says, “The God whom your fathers Abraham and Isaac well pleased, in his presence,” and again, “God, who fed me from my youth.” Perceive by this again the o: of his candour; he oes not mention his own virtue, but he relates the things which had been done for him by God; and he says, “who fed me from my youth up until this day, the angel who rescued me from all evils.” These are the words of a grateful mind, of a pious soul, which had the |. ficence of God fresh in its memory. He says, “He, whom our fathers well pleased, who fed me from my youth until the present time, who, from the beginning, rescued me from all evils, who has displayed such care towards me,shall blessthese children,” &c.

Abraham did not know that they were angels whom he received.* Chrys. in c. xviii. Gen. Hom. xli. tom. ii. p. 467.

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* Abraham's and Lot's bowing to the angels are adduced by Romanists to justify the ascription to them of a religious service.

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Then, proceeding, he generalizes his speech, and says, “let water be taken, and let them wash their feet,” and again, “refresh yourselves under the tree, and eat bread, and after this ye shall pass on, for wherefore are ye come to thy servant P” Observe how, not knowing who they were, addressing them as men who were passing, he makes a common exhortation to them, both once and a second time calling himself their servant.*

Lot mistook the angels for travellers.

Chrys. in c. xix. Gen. Hom. xliii.

ned. edit. Parisiis, 1836.)

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Tom. ii. p. 490. (Be

But Lot, he says, when he saw them, rose up to meet them. Let those attend to this, who frequently drive away those who come and supplicate and wait long, and who display much inhumanity. For see how this just man did not wait till they came to him, but like the #j. not knowing who they were who arrived, but taking them for certain travellers, he almost leaped when he beheld them, and was very glad, as if he had caught a prey, and had not missed what he anxiously sought. “For, beholding them, he ran to meet them, and he worshipped with his face to the ground.” He returned

* IIaug is sometimes used in this sense.

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thanks to God because he had deemed him worthy to receive them as they passed by. Observe the virtue of his soul, he deemed it a great benefit conferred upon him by God to fall in with the men, and by receiving them to fulfil his desire. And tell me not that they were angels, but reflect upon this, that that just man did not at all know that, but receiving them as unknown persons journeying by, he was thus affected, and said, “behold, my lords, come into the house of your servant,” &c.

The angel speaking in Zacharias was Christ.
CYRIL of ALEXANDRIA.

Cyrilli Arch. Alex, in Oseam Commentarius.

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Tom. iii.

For in the prophet Godbegins to reveal mysteries, according to what is, somewhere at least, very clearly said by another prophet, “I will stand upon my watch, and will ascend upon a rock, and I will observe steadily to see what the Lord God will speak within me.” For the Lord of all reveals to his saints, when he introduces into their minds the knowledge of the things which are to happen. Therefore, also, the blessed David says, “I will hear what the Lord God will speak in me, for he will speak |. to his people.” And no less does the blessed Zacharias speak

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Comment. Hier. in Malachiam. c. iii. Tom. v. p. 636. Mariani Victorii, Episcopi Reatini, Parisiis, 1602.

Quod autem sequitur, et statim veniet ad templum suum dominator quem vos quaeritis, et angelus testamenti quem vos vultis : ita de se quasi de altero loquitur, juxta consuetudinem scripturarum. Nullique dubium quin dominator iste salvator sit, qui creator est omnium, et angelus testamenti, et magni consilii angelus appellatur.

AUGUSTINE. Christ is our only intercessor. In Ps. lxiv. Tom. iv. p. 633. (Bened. Edit. fol. Parisiis, 1691.) Ipse sacerdosest, quinuncingressus in interiora veli, solus ibi ex his qui carnem gestaverunt interpellat pro nobis. In

* Paris.

* This is taken from some imperfect version of the Septuagint. In the Douay Bible they have partly followed the Septuagint and partly the Hebrew version, “For every violent taking of spoils with tumult and garments mingled with blood, shall be burnt and be fuel for the fire. For a child is born to us, &c.”

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