reasoning which
we admire in those on St. Matthew; but the method is different. After a
short literal exposition of the text, the holy doctor frequently inserts
polemical discussions, in which he proves the Consubstantiality of the
Son against the Anomaeans. Hence his moral reflections in the end are
short: in which, nevertheless, he is always admirable, especially when
he speaks of the love which God testifies for us in the mystery of the
Incarnation. (See Hom. 27, olim 26, p. 156.) He observes that Christ
miraculously multiplied five loaves, before he gave his solemn promise
of the Eucharist, which he calls "The miracle of mysteries," and this he
did, says our saint, "That being taught by that miracle, they might not
doubt in giving credit to his words--that not only by love, but in
reality, we are mingled with his flesh." (Hom. 46, olim 45, in Joan. t.
8, p. 272.) Christ by this institution thus invites us to his heavenly
banquet, says our saint. "I feed you with my flesh, I give you myself
for your banquet. I would become your brother: for your sake, I took
upon myself flesh and blood: Again, I give you the flesh and blood, by
which I have made myself of the same nature and kindred with you,
([Greek: suggenes], congener.) This blood by being poured forth has
cleansed the whole world. This blood has purified the sanctuaries and
the Holy of Holies. If its figure had so great efficacy in the temple of
the Hebrews, and sprinkled on the doors of Egypt, the truth will have
much greater." (Ib. p. 273.) He calls the holy Eucharist "the tremendous
mysteries, the dreadful altar," [Greek: frikta ontos ta museria, frikton
ontos to fusiasterion], (ib.,) and says, "When you approach the sacred
cup, come as if you were going to drink the blood flowing from his
side." (Hom. 85, olim 84, in Joan. p. 507.)

The fifty-five homilies _On the Acts of the Apostles_, he preached at
Constantinople in the third year of his episcopal dignity, of our Lord
401, as appears from Hom. 44, p. 335, t. 9. The famous censure of
Erasmus, who judged them absolutely unworthy of our saint, (ep. ad
Warham. archiepiscopum Cantuarens,) is well known: Billius, on the
contrary, thinks them very elegant. Both judgments show how far
prepossession is capable of misleading the most learned men. That this
work is undoubtedly genuine, is demonstrated by Sir Henry Saville.
Photius justly admires an admirable eloquence, rich veins of gold
scattered through it, and th