40. Secondly, I premise that the word Angel applies, not indeed to the kind, but to the office: the Holy Fathers are agreed thereupon (St. Ambrose, on the _Epistle to the Hebrews_; St. Austin, _City of God_; St. Gregory, _Homily 34 on Scripture_; St. Isidorus, _Supreme Goodness_). An Angel, very truly says St. Ambrose, is thus styled, not because he is a spirit, but on account of his office; Ἁγγελος in Greek, _Nuntius_ in Latin, that is to say _Messenger_; it follows that whoever is entrusted by God with a mission, be he spirit or man, may be called an Angel, and is thus called in the Holy Scriptures, where the following words are applied to Priests, Preachers and Doctors, who, as Messengers of God, explain to men the divine will (Malachi, chapt. 2, v. 7). “_The priest’s lips should keep knowledge, and they should seek the law at his mouth, for he is the Angel of the Lord of Hosts._” The same prophet, chapt. 3, v. 1, bestows the name of Angel on St. John the Baptist, when saying: “_Behold, I will send my Angel and he shall prepare the way before me._” That this prophecy literally applies to St. John the Baptist is testified by our Lord Jesus-Christ, in the Gospel, according to St. Matthew, chapt. 11, v. 10. Still more: God himself is called an Angel, because he has been sent by His Father to herald the law of mercy. To witness, the prophecy of Isaiah, chapt. 9, v. 6, according to Septuagint: “_He shall be called an Angel of Wonderful Counsel._” And more plainly still in Malachi, chapt. 3, v. 1; “_The Lord whom ye seek shall suddenly come to his temple, even the Angel of the covenant whom ye delight in_”, a prophecy which literally applies to our Lord Jesus-Christ. There is consequently nothing absurd in the contention that some Angels are corporeal, since men, who assuredly have a body, are called Angels.