And this is the sense likewise of that other Passage of St. Irenaeus, which we find, lib. 5. c. 19. for though he calls the Vir∣gin. Eve's Advocate, it plainly appears that he meant nothing else but what is express'd by St. Chrysostom in Ps. 44. T. 3. p. 221. Virgo nos Paradiso expulit, per Virginem vitam aternam invenimus.
A Virgin drove us out of Paradise, and by a Virgin we have found eternal Life.
12. That he did not believe we ought to have recourse to the Intercession of Saints, can be invincibly demonstrated from hence, because he did not believe that the Faithful should see the Face of God before the Day of Judgment, lib. 5. c. 3.
13. He plainly asserts that the Apostolical Succession is of no Consideration without the Truth of Doctrine. Lib. 4. c. 43. so far was he from making it a bar to hinder Believers from examining the Doctrine propounded to them.
14. He maintains that the Gates of Heaven were open'd to Jesus Christ, because of the Assumption of his Flesh; so far was he from believing that his glorified Body could penetrate Bodies. Lib. 3. c. 18. & lib. 4. c. 66.
He asserts that Jesus Christ, at his being born, opened the Blessed Virgin's Womb, lib. 4. c. 66. which the Church of Rome condemns for divers Reasons.
And for as much as he holds the Holy Ghost to be the Food of Life, lib. 4. c. 75. accordingly he maintains, c. 2. lib. 5. that our Bodies are nourished by the Creatures of God received in the Eucharist, and that they receive growth by them.
He distinctly asserts that the Sacrament of the Eucharist, as to its Substance, consists of Bread and Wine, which are the Creatures of God, which he receives as Oblations of a diffe∣rent kind from the Sacrifices of the old Testament; and indeed in case he had otherwise conceived the matter, he would have favoured the Opinion of the Gnosticks, who pretending that the Work of the Creation was not the Work of the Father of our Lord Jesus Christ, could never have lighted upon a more comfortable Doctrine than that of Transubstantiation, by means of which the Nature of Bread and Wine would be de∣stroyed by Jesus Christ in the Sacrament, and nothing left but the Accidents, that is to say, meer Fantomes, without any thing of Reality. L. 4. c. 34, & 57.