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

ut supra.)

Και ειδως ο Ιησους τας ενθυ μήσεις αυτων, ειπε τι ενθυμεισθε υμας πονηρα εν ταις καρδίαις υμών; ότι δε Θεου μονου εστι το τα απορρητα ειδεναι, ακουσον τι φησιν ο προφητης. Συ επίστασαι καρδιας μονωτατος. Και παλιν ετάζων καρδιας και νεφρους ο Θεος. Και ο Ιερεμίας δε φησι· βαρεια η καρδια περι παντα και ανθρωπος εστι και τις γνώσεται αυτον, και ανθρωπος οψεται εις προσωπον, ο δε Θεος εις καρδιαν. Και δια πολλων εστιν ιδειν οτι Θεου μόνου εστι το κατα διανοιαν ειδεναι.

But Jesus, knowing their thoughts, said, “ Why do ye think evil in your hearts ?" But that is God's prerogative only to know things which are not spoken, hear the Pro"thou only phet, who says,

And knowest the hearts.” again, " Itis Godwho searches the heart and the reins;” and the prophet Jeremiah says, "The heart is deep above all things,” and “he is a man, and who shall know him ?" 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 great† in counsel.

Chrys. in Epist. ad Philip. c. ii. Hom. vi. (Bened. editio, Parisiis, 1836.)

Κατα την επιφάνειαν του μεγάλου Θεου και Σωτηρος ημων Ιησου Χριστου. Ιδου και

ο υιος, μεγας. Πως ουν λεγεις μικρον, και μεγαν; ακουε και του προφήτου λεγοντος αυτον μεγάλης βουλης αγγελον.

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? 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?

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

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Chrys. in cap. xlviii. Gen. Hom. lxvi. tom. ii. p. 711. -(Editio ut supra.)

And he says, “The God

The angel, whose blessing Jacob invoked, was God. Και φησιν Ο Θεος ω ευηρεστησαν οι πατέρες μου ενωπιον

αυτου, Αβρααμ και Ισαακ. Ειτα παλιν, ο Θεος ο τρέφων με εκ νεότητός μου. Σκοπει και δια τουτο παλιν της ευγνωμοσύνης αυτου την υπερβολην. Ου λεγει την οικείαν αρετην, αλλα τα παρα του Θεου εις αυτον γεγεννημενα διηγείται, και φηΟ τρέφων με εκ νεοτητος

σιν.

μου έως της ημερας ταυτης,

Αυτος γαρ εστι ο εξ αρχης μεχρι του παροντος τα κατ' εμε οικονόμησας. Ουτως και προην ελεγεν. Εν γαρ τη ράβδω μου ταυτη διέβην τον Ιορδανον, και ιδου νυν γεγονα εις δυο παρεμβολας. Και νυν το αυτο παλιν ετεροις ρημασι φησι. Ο τρέφων με εκ νεότητος μου εως ημέρας ταύτης, ο αγγελος ρυομενος με εκ παντων των κακών. Ευχαριστού γνωμης τα ρημα, φιλόθεου ψυχης και έχουσης εναυλους τας του Θεου ευεργε σιας τη μνημη. Εκεινος, φησιν, ω οι πατέρες μου ευαρέστησαν, ο εμε διαθρέψας εκ νεότητος έως του παρόντος, ο εξ αρχης παντων με των κακων ρυσαμενος, τοσαυτην περι εμε κηδεμονιαν επιδειξάμενος, αυτος ευλογήσει τα παιδια ταυτα. κ.τ.λ.

0

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 greatness of his candour; he does 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 These are the words evils."

of a grateful mind, of a pious soul, which had the beneficence 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 bless these children," &c.

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

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 f” 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. Tom. ii. p. 490. (Bened. edit. Parisiis, 1836.)

Ιδων δε, φησι, Λοτ εξανέστη

Ακουε

εις συναντησιν αυτοις. τωσαν οι και παραγινομένους πολλακις και καθικετεύοντας

και

πολλην την προσεδρια επιδεικνυμενους διακρουομενοι, και πολλην απανθρωπιαν επιδεικνυμενοι. Ορα γαρ τον δικαιον τουτον, όπως ουκ απε μεινε παραγενέσθαι προς αυτον, αλλα καθαπερ ο πατριαρχης, ουκ ιδως τινες ησαν οι παραγεγονότες, αλλ' οδιτας τινας αυτους ειναι υπολαμβανων, θεασαμενος μονονουχι εσκίρτισε, και περιχαρης γεγονεν, και επιτυχων τας θυρας, και μη διαμαρτων του σπουδαζομενου. Ιδων γαρ, φησι, εξανέστη εις συναντησιν αυτοις,

και προσεκύνησε το προσωπω

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 Patriarch, 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

* Παις is sometimes used in this sense.

επι την γην. Ηυχαρίστησε τω Θεω, οτι κατηξίωσεν αυτον υποδεξασθαι τους παριόντας. Σκοπει ψυχης αρετήν. Μεγαλην ευεργεσίαν παρα του Θεου ταυτην ηγήσατο τω επιτυχειν των

ανδρων, και δια της εις τούτους δεξιωσεως τον οικειαν ποθον αποπληρώσαι. Μη γαρ μοι λεγε οτι αγγελοι ησαν. Αλλ' εκείνο λογίζου, οτι ο δικαιος ουτος ουδέπω τουτο ηπιστατο, αλλ' ως ανθρωπους αγνώτας παροδεύοντας υποδεχόμενος, ουτω διέκειτο και ειπεν, ιδου, κυριοι, εκκλίνατε εις τον του παιδος υμων, κ. τ. λ.

Ρ.

οικον

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. Tom. iii.

10.

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For in the prophet God begins 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 peace to his people. And no less does the blessed Zacharias speak

λων εν εμοι. Εν εθει γαρ ην τοις αγιοις προφηταις αγγελον αποκαλειν τον του Θεου λογον, ως απαγγελλοντα τε αυτοις, και εναργή καθιστώντα την βουλησιν του Θεου και Πατρος. Επιμαρτυρήσει δε λεγων και ο προφητης Ησαιας περι αυτου. Ότι πασαν στολην επισυνηγμενην δολω μετα καταλλαγης αποτίσουσι, και θελησουσιν ει εγεννήθησαν πυρίκαυστοι· Οτι παιδιον εγεννηθη ημιν, καλείται ονομα αυτου, μεγαλης Bourns ayyeλos.-Lutetiæ,

1638.

και

to us in words of equal im port; for he says, "And the angel answered, speaking in me." For it was customary to the holy prophets to call the Word of God an angel, as being one who announced things to them, and who clearly set forth the will of God the Father. And the prophet Isaiah will bear witness to this, who says of him, "For everyt garment put together by deceit they shall give back in exchange (or restitution), and shall desire if they be burnt by fire; for a child has been born to us, and his name is called, the Angel of great counsel."

JEROME.

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 quæritis, 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 sacerdos est, qui nunc ingressus 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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