, before the edition of Paris, by John Aubert, in 1638, in six
tomes, folio, bound in seven, which yet might be improved. Baluze and
Lupus have published some letters of this holy doctor, which had escaped
Aubert and Labbe. If elegance, choice of thoughts, and beauty of style
be wanting in his writings, these defects are compensated by the
justness and precision with which he expresses the great truths of
religion, especially in clearing the terms concerning the mystery of the
Incarnation. Hence his controversial works are the most valuable part of
his writings. His books against Nestorius, those against Julian, and
that called The Treasure, are the most finished and important.

His treatise On Adoration in Spirit and Truth, with which he begins his
commentary on the Bible, contains, in seventeen books, an exposition of
several passages of the Pentateuch, or five books of Moses, (though not
in order,) in moral and allegorical interpretations.

In the thirteen books entitled Glaphyrs, _i.e._ profound or elegant, the
longer passages of the same books are explained allegorically of Christ
and his church.

In his commentaries on Isaiah, and the twelve lesser prophets, he gives
both the literal and allegorical sense.

On the Gospel of St. John, we have ten books entire, and fragments of
the seventh and eighth. In the old editions, the fifth, sixth, seventh,
and eighth books, which were entirely wanting, were patched up by
Clictou from the writings of other fathers: which, for want of reading
the preface, have been quoted by some as St. Cyril's. In this great work,
the {280} saint gives not only the literal and spiritual senses of the
sacred text, but likewise refutes the reigning heresies of that age,
especially those against the consubstantiality of the Son, as the
Eunomians. He also answers all the objections of the Manichees. He is
very clear in establishing in the holy sacrament of the altar the
reality of Christ's body contained in it and the holy sacrifice,
teaching that "the holy body of Christ gives life to us when received,
and preserves us in it, being the very body of life itself, according to
nature, and containing all the virtue of the Word united to it, and
being endued with all his efficacy by whom all things receive life, and
are preserved." (L. 4, in Joan. p. 324.) That we shall, by tasting it,
"have life in us, being united together with his body as it is with the
Word dwelling in it." (Ibid. p. 361.) Th