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cujus rei figurâ in illo primo populo, et in illo primo templo unus sacerdos intrabat in sancta sanctorum, populus omnis foris stabat.

The Virgin Mary was more blessed in adopting the faith of Christ than in conceiving his flesh.

De Sancta Virgin. c. iii. Tom. vi. p. 342. (Editio ut supra.)

Scriptum est in evangelio, quod mater et fratres Christi, hoc est consanguinei carnis ejus, cum illi nunciati fuissent et foris expectabant, quia non possent eum adire pro turbâ, ille respondit, "Quæ est mater mea, aut qui sunt fratres mei ?" Et extendens manum super discipulos suos, ait, "hi sunt fratres mei, et quicumque fecerit voluntatem patris mei, ipse mihi frater et mater et soror est." Quid aliud nos docens, nisi carnali cognationi genus nostrum spirituale præponere, nec inde beatos esse homines, si justis et sanctis carnis propinquitate junguntur, sed si eorum doctrinæ ac moribus obediendo atque imitando cohærescunt. Beatior ergo Maria percipiendo fidem Christi, quàm concipiendo carnem Christi. Nam et dicenti cuidam "beatus venter qui te portavit, ipse, immo beati qui audiunt verbum Dei et custodiunt." Denique fratribus ejus, id est, secundum carnem cognatis, qui non in eum crediderunt, quid profuit illa cognatio? Sic et materna propinquitas nihil Maria profuisset, nisi felicius Christum corde quàm in carne gestasset.

In Joh. Evang. c. ii. tract. 10. Tom. iii. p. 370. (Editio ut supra.)

Proptereà cùm Dominus in turbâ admirabilis videretur, faciens signa et prodigia, et ostendens quid lateret in carne, admiratæ quædam animæ dixerunt, "Felix venter qui te portavit." Et ille, "Immo felices qui audiunt verbum Dei et custodiunt." Hoc est dicere, et mater mea quam appellastis felicem, inde felix quia verbum Dei custodit, non quia in illâ verbum caro factum est.

In the Roman Breviary an extract is given from a sermon said to be Augustine's, which calls the Virgin Mary, "our only hope." This idolatrous sermon is proved by internal testimony by the Benedictine editor of Augustine's works, to have been written subsequently to Augustine's lifetime. It is sad to reflect that at least 100,000 Romish priests be

lieve, upon the authority of their Breviary, that Augustine sanctioned their idolatrous trust in the Virgin Mary, and that their predecessors have done the same ever since the Breviary was edited in its present form, that is to say for three hundred years. In their note the Benedictine editors acknowledge that the sermon is ascribed to Augustine in the Roman Breviary. This is a point that can hardly be too often or too strongly urged in the controversy with the Romish Church.

Breviarium Romanum, ex decreto sacrosancti Concilii Tridentini restitutum et S. Pii V. Pont. Max. jussu editum, &c. (Antverpiæ, 1823.)

Pars Hiemalis.-Die ix. Decembris. Quintâ die infra octavam nativitatis B. Mariæ.

Sermo Sancti Augustini Episcopi.

Lectio VI.-Sit per te excusabile, quod per te ingerimus, fiat impetrabile, quod fidâ mente poscimus. Accipe quod offerimus, redona quod rogamus; excusa quod timemus; quia tu es spes unica peccatorum. Per te speramus veniam delictorum, et in te beatissimâ nostrorum est expectatio præmiorum. Sancta Maria, succurre miseris, juva pusillanimes, refove flebiles, ora pro populo, interveni pro clero, intercede pro devoto fœmineo sexu: sentiant omnes tuum juvamen, quicumque celebrant tuam sanctam conceptionem.

The following is the Benedictine note. The sermon is termed Sermo cxciv. de Annuntiatione Dominicâ.

Benedict. note." Alias de Sanctis. 18.-In appendice hic sermo nunc primum collocatur. Dubium relinquunt Lovanienses, et Fulgentio a quibusdam tribui dicunt. Rejiciunt omninò ut falsum Verlinus et Vindingus. Nec injuria sane, tametsi in Breviario Romano et nonnullis aliis legatur sub Augustini nomine die 1 et 2 annuæ solemnitatis propter Deiparæ nativitatem celebrandam institutæ. Enimverò si de nativitate B. Virginis, sicuti verè in manuscriptis nostris, uno excepto Corbeiensi, inscribitur, compositus fuit; auctorem habeat necesse est recentiorem Augustino, qui aliquoties testatur in sermonibus de nativitate Joannis Baptistæ, hujus tantum et Christi Domini nativitatem in ecclesiâ ævo suo celebrari solitam. Sed in quamcumque B. Mariæ diem referatur sermonis exordium; certè nullum

ipsius Virginis festum exhibet Calendarium antiquum in Carthaginensi ecclesiâ usque ad Augustini saltem obitum qui in eo consignatur, usitatum. Præterea quod hic frigidissimé num. 2. dicitur de Sabellianis, fingere illos quod Maria, non decursis novem a conceptione mensibus pepererit Christum, sed fortuitó repererit parvulum, id neque modo refutatur, neque aliàs unquam refutatum vel commemoratum est ab Augustino; immo Patripassianos (qui sunt Sabelliani) dixisse ipsum patrem natum ex fœminâ, observat in Serm. 52. n. 6. Nec prætereundum silentio est sermonem in duobus manuscriptis Germanensibus præferre nomen Hieronymi: quo nomine peræquè indignus videtur. Opus quippe est imperiti alicujus consarcinatoris, qui hac congessit plures ad verbum sententias superiorum sermonum 419, 420, 421, necnon sermonis infra 208 de assumptione B. Mariæ," &c.

HILARY.

De Trinitate. Lib. iv. (Parisiis, 1652.) Qui de rubro apparuit Dei angelus, Deus.

BASIL.

Christ was the Angel of the Lord.

Adversus Eunomium. Lib. ii. tom. i. p. 253.-(Bened. edit. Parisiis, 1722.)

Γεγραπται γαρ, οτι ώφθη τω Μωσει αγγελος Κυρίου επι του βατου εν πυρί φλογος. Αγγελον τοινυν προτάξασα της διηγησεως η γραφη, Θεου επαγει την φωνην. Ειπε, γαρ φησι, τω Μωσει. "Εγω ειμι ο Θεος του πατρός σου Αβρααμ.” Και μετ' ολίγα παλιν. “Εγω ειμι ο ων. Tis ovν O AUTOS Kaι ayγελος και Θεος; αρα ουχι περι σου μεμαθήκαμεν, οτι καλείται το όνομα αυτού μεγαλης βουλης αγγελος.”

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For it is written, "The angel of the Lord appeared to Moses at the bush in a fame of fire.” But the Scripture afterwards, in its narra tion setting forth the angel, adds, "the voice of God." For “ he said to Moses,” it says, 'I am the God of thy father Abraham;" and soon after, again, “I am the I ΑΜ.” Who, then, is he, who is both an angel and God? Is it not he, concerning whom we have learnt that his name is called the Angel of great counsel ?

Ου γαρ ενταυθα μονον ευρησομεν τον κύριον ημων και αγγελον και Θεον υπο της γραφης ονομασθέντα, αλλα και Ιακωβ την οπτασίαν ταις γυναιξι διηγουμενος, φησι. Και ειπε μοι ο αγγελος του Θεου, και μετ' ολιγα παρα του αυτού, εγω ειμι ο Θεος ο οφθεις σοι εν τόπω ου ηλειψας μοι εκει στηλην. Και τοι εκει επι της στηλης τω Ιακωβ ειρηται, εγω Κυριος ο Θεος Αβρααμ του πατρός σου, кал ο Θεος Ισαακ. Ο τοινυν ενταυθα αγγελος ειρημενος, ουτος εκει λεγει πεφανερώσθαι τω Ιακωβ. Παντι ουν δηλον, οτι ενθα και αγγελος και Θεος ο αυτος προσηγορευται, ο μονογενης εστι δηλούμενος, εμφανίζων εαυτον κατα γενεαν τους ανθρωποις, και το θέλημα του πατρος τοις αγιοις εαυτον διαγελλων, ωστε

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Μωσέως, οντα, εαυτον ονομασας, ουκ αλλος τις παρα τον Θεον λογον, τον εν αρχη οντα προς τον Θεον, νοηθείη.

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But we do not find that our Lord is here only called both the angel and God by the Scripture; but Jacob, when he related his vision to his wives, said : “ And the angel of the Lord said to me.” And after a few words from him, “I am the God who appeared to thee in the place where thou didst anoint to me the pillar.” But there it is said to Jacob upon the pillar, "I am the Lord God of Abraham thy father, and the God of Isaac." He, therefore, who was there called the angel, there says that he had manifested him

self to Jacob. It is, therefore, manifest to every one, that he who is called the

Angel of God and God, is signified to be the Onlyhimself to men in their genebegotten, who manifested rations, and who declared the will of the Father to his saints; also, he who with Moses called himself 66 AM," can be understood to be no other than God the Word, who was in the beginning with God.

The angel who struggled with Jacob was Christ.
CLEMENS ALEXANDRINUS.

Pædagogus, lib. i. p. 110. (Parisiorum, 1641.)

Τουτω δε συμπαλευειν λεγεται. Υπελείφθη δε, φησιν, Ιακωβ μονος, και επαλαιεν μετ'

He is said, also, to wrestle with him. For he says, "Jacob remained alone, and

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γαρ το όνομα το καινον τω νεω

λαω, τω νηπιω. Ετι δε και ονόμαστος ην ο Κυριος, μηδεπω Πλην γενόμενος ανθρωπος. αλλα ο Ιακωβ εκαλεσε το ονομα του τόπου εκείνου, είδος Θεου. Ειδον, γαρ, φησιν, Θεον προσωπον προς προσωπον, Και εσώθη μου η ψυχή. Προσωπον δε του Θεου ο λογος ο φωτίζεται ο Θεος, και γνωρίζεται. Τότε και Ισραηλ επωνομασται, οτε είδε τον Θεον. Ουτος εστιν ο Θεος, ο λόγος, ο παιδαγωγος, ο φησας αυτω παλιν υστερον, Μη φόβου καταβηναι εις Αίγυπτον.

α man (the Pedagogue*) wrestled with him till the morning.” This was the man who led him and sustained him, and who strove with him, and who anointed the athlete, Jacob, against the wicked one. But that the Word was at once Jacob's Anointer, and the Pedagogue of his human nature (may be "he asked him,” Seen, for) he "and said to him, says, Tell me thy name; and he said, Why_do you ask my name ?" For he kept his name for a new, that is, an infant people. But truly

"Jacob called the name of that place the face of God, for I have seen,” he says, "God face to face, and my But the life is preserved." face of God is God the Word, who shines and is known; and he was called Israel when he saw the Lord the Pedagogue, who said to God. This is God the Word, him afterwards, "Fear not to go down into Egypt."

- The Romanists quote, in favour of the invocation of angels, the 4th verse of c. i. Apoc.; but Augustine says, that by the term seven spirits" were meant the seven graces of the one Holy Spirit.

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AUGUSTINE.

Enarratio in Ps. cl. Tom. iv. p. 1693.-(Benedict. edit. Parisiis, 1685.)

Qui Spiritus sanctus in scripturis septenario præcipuè numero commendatur, sive apud Isaiam, sive in Apocalypsi

*Clemens' Pedagogue was Christ.

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