d
sacrificed, (p. 271;) in which (p. 272) the Eternal Wisdom distributes
his body as bread, and his saving blood as wine: the Maker gives himself
to the work of his own hands. Life bestows itself to be eat and drunk by
men," &c. At this divine table he cries out, (p. 376,) "I am filled with
dread when I behold it. I am transported cut of myself with astonishment
when I consider it," &c. He proves, against Nestorianism, (p. 318,) that
there is but one Person in Christ, because in this holy sacrament is
received his true body and blood: not the Divinity alone, which nobody
could receive, nor a pure man's body, which could not give life; but a
man made the Word of God--who is Christ, the Son of the living God, one
of the adorable Trinity. He remains the priest and the victim: he who
offers, and he who is offered. ([Greek: Oti autos menei hiereus kai
lusia, autos ho prosferon kai ho prosferomenos.] p. 378.) In the tenth
homily he pronounces an encomium of the blessed Mary, mother of God.
This was delivered at Ephesus, in an assembly of bishops, during the
council; for he apostrophizes that city, and St. John the Evangelist,
its protector. In it he calls the pope "the most holy Celestine, the
father and archbishop of the whole world, and the patriarch of the great
city Rome." (Ib. Encom. in St. Mariam. part 2, p. 384.) He more clearly
extols the supreme prerogative of the church of Rome, founded on the
faith of Peter; which church is perpetual, impregnable to hell, and
confirmed beyond the danger of falling. (Dial. 4, de Trinit. pp. 507,
508.) His eleventh homily is On the Presentation, or, as the Greeks call
it, [Greek: apantesis]. The meeting of the Lord in the Temple, and The
Purification of our Lady, in which he speaks of the lamp or candles used
on that festival. He has a pathetic Sermon on the Pains of {283} Hell:
he paints the terrors of the last Judgment in a manner which cannot fail
to make a strong impression upon all who read it. (Or. de Exitu animi,
et de secundo Adventu.)

The epistles which we have from his pen all relate to the public affairs
of the church, and principally those of Nestorius. His second letter to
that heresiarch, and his letter to the Orientals, were adopted by the
general councils of Ephesus and Chalcedon, and are a rule of the
Catholic faith. His sixteenth letter is placed among the canons of the
Greek church. In it be recommends to the bishops of Libya and
Pentapolis, the strictest scrutiny