A discourse against transubstantiation, delivered in a sermon at St. Warbrough's Church, Dublin, on the 17th of September, 1699. / By the learned Dr. Fowler, soon after his being admitted into the communion of the Church of England. Wherein he proves the Protestant doctrine, concerning the blessed sacrament, the Holy Scriptures, from the fathers of the primitive church, and by sense and reason, to be the only true doctrine of Christ.
And he took Bread, and when he had given thanks, he brake it, and gave to them, saying, this is my body, which is given for you, do this in remembrance of me.
And he took Bred, and when he had given thanks, he brake it, and gave to them, saying, this is my body, which is given for you, do this in remembrance of me.
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for some grounded not upon Scripture, but upon Tradition, and Church-Authority, will have the blessed Sacrament, to be the Corporal and Real Body of Christ,
for Some grounded not upon Scripture, but upon Tradition, and Church-authority, will have the blessed Sacrament, to be the Corporal and Real Body of christ,
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then it is with Reason, is that the Body of Christ is in the Sacrament, and th•t the Humanity of Christ is without bounds or limits, and is every where,
then it is with Reason, is that the Body of christ is in the Sacrament, and th•t the Humanity of christ is without bounds or Limits, and is every where,
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The fourth Opinion, which I shall mention, and which is truly grounded upon Scripture, is, that in the Supper of the Lord the Body and Blood of Christ are given and taken,
The fourth Opinion, which I shall mention, and which is truly grounded upon Scripture, is, that in the Supper of the Lord the Body and Blood of christ Are given and taken,
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The Doctrine that is most conform to the Word of God, to the soundest part of all the Fathers of the primitive Church, and to Sense and Reason is the true Doctrine of Christ.
The Doctrine that is most conform to the Word of God, to the soundest part of all the Father's of the primitive Church, and to Sense and Reason is the true Doctrine of christ.
But the Protestant Doctrine, that I now explained, is the only Doctrine, in this Controversie, that is conform to the Word of God, to the soundest part of all the Fathers of the primitive Church, and to Sense and Reason.
But the Protestant Doctrine, that I now explained, is the only Doctrine, in this Controversy, that is conform to the Word of God, to the soundest part of all the Father's of the primitive Church, and to Sense and Reason.
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As for the ••cond, That the Protestant Doctrine is in this Controversie the only Doctrine, that is conform to the Word of God, to the soundest part of all the Fathers of the primitive Church,
As for the ••cond, That the Protestant Doctrine is in this Controversy the only Doctrine, that is conform to the Word of God, to the soundest part of all the Father's of the primitive Church,
I shall secondly prove it by the Authority of the soundest part of all the Fathers of the primitive Church, I mean of the 1, 2, 3, 4. and 5th Century of the Church, that their Example may lead us, to dispose our selves often, to receive this blessed Sacrament with thanksgiving,
I shall secondly prove it by the authority of the soundest part of all the Father's of the primitive Church, I mean of the 1, 2, 3, 4. and 5th Century of the Church, that their Exampl may led us, to dispose our selves often, to receive this blessed Sacrament with thanksgiving,
In the third place, I shall prove it by Sense and Reason, and hereby you shall plainly understand, what Impossibilities and gross Contradictions, the Doctrine of our Adversaries doth force Christians to believe as Articles of Faith;
In the third place, I shall prove it by Sense and Reason, and hereby you shall plainly understand, what Impossibilities and gross Contradictions, the Doctrine of our Adversaries does force Christians to believe as Articles of Faith;
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THE First Part which I have proposed, is to prove by the Word of God, that the Protestant Doctrine concerning the blessed Sacrament of the Lords Supper, is the Doctrine of Christ.
THE First Part which I have proposed, is to prove by the Word of God, that the Protestant Doctrine Concerning the blessed Sacrament of the lords Supper, is the Doctrine of christ.
To prove my first Proposition, which is, that if these Words, This is my Body, be not understood in a figurative and spiritual sense, the Holy Ghost has inspired a manifest Contradiction;
To prove my First Proposition, which is, that if these Words, This is my Body, be not understood in a figurative and spiritual sense, the Holy Ghost has inspired a manifest Contradiction;
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But if the blessed Sacrament be the real Body of Christ, (as our Adversaries do say it is,) it is a manifest Contradiction to say that it should be a Remembrance or Representation.
But if the blessed Sacrament be the real Body of christ, (as our Adversaries do say it is,) it is a manifest Contradiction to say that it should be a Remembrance or Representation.
This you may well understand by this familiar Example, you cannot say in good reason, the person of the King is a true Remembrance or Representation of it self:
This you may well understand by this familiar Exampl, you cannot say in good reason, the person of the King is a true Remembrance or Representation of it self:
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So in like manner, if the Sacrament be a Remembrance or Representation of the Body of Christ, (as our Adversaries must own,) it cannot be the real Body of Christ;
So in like manner, if the Sacrament be a Remembrance or Representation of the Body of christ, (as our Adversaries must own,) it cannot be the real Body of christ;
For if the Doctrine of our Adversaries be true, and that by these Words the Substance of the Bread be changed into the Substance of our Lords Body, the Holy Ghost must have told an Untruth,
For if the Doctrine of our Adversaries be true, and that by these Words the Substance of the Bred be changed into the Substance of our lords Body, the Holy Ghost must have told an Untruth,
but the true and Real Body of Christ, therefore according to their Doctrine, it is an Untruth to call the Sacrament Bread or Wine after these Words, This is my Body, &c. But after the Words, This is my Body, &c. the Holy Ghost calls the Sacrament Bread and Wine;
but the true and Real Body of christ, Therefore according to their Doctrine, it is an Untruth to call the Sacrament Bred or Wine After these Words, This is my Body, etc. But After the Words, This is my Body, etc. the Holy Ghost calls the Sacrament Bred and Wine;
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I shall prove that the holy Scripture calls the blessed Sacrament Bread and Wine, even after the pronouncing these Words, This is my Body, and this is my Blood.
I shall prove that the holy Scripture calls the blessed Sacrament Bred and Wine, even After the pronouncing these Words, This is my Body, and this is my Blood.
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In the first place out of the first Epistle of St. Paul to the Corinth. 11. Chap. 26, 27. and 28. Verses, where the Apostle expounds the mind of Christ, vers.
In the First place out of the First Epistle of Saint Paul to the Corinth. 11. Chap. 26, 27. and 28. Verses, where the Apostle expounds the mind of christ, vers.
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after the Words of the Institution, and consequently the Doctrine of our Adversaries, which will not allow, that the Sacrament can be truly called Bread after these Words of our Saviour, This is my Body, is contrary to the Doctrine and Institution of Christ.
After the Words of the Institution, and consequently the Doctrine of our Adversaries, which will not allow, that the Sacrament can be truly called Bred After these Words of our Saviour, This is my Body, is contrary to the Doctrine and Institution of christ.
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after he had ordained the blessed Sacrament calls it Wine, Chap. 26. vers. 29. where we read these Words of our Saviour after the Institution of the blessed Sacrament;
After he had ordained the blessed Sacrament calls it Wine, Chap. 26. vers. 29. where we read these Words of our Saviour After the Institution of the blessed Sacrament;
For our Adversaries finding no other place of the holy Scripture to favour their Cause, do plead (though to no purpose) this 6th Chap. of St. John, and they make it a principle (though but a pretended one,) and sure ground of their Doctrine.
For our Adversaries finding no other place of the holy Scripture to favour their Cause, do plead (though to no purpose) this 6th Chap. of Saint John, and they make it a principle (though but a pretended one,) and sure ground of their Doctrine.
I shall first prove, that in case we grant, as we do not, that this 6th Chapter of St. John is to be understood of the blessed Sacrament, it proves plainly our Doctrine.
I shall First prove, that in case we grant, as we do not, that this 6th Chapter of Saint John is to be understood of the blessed Sacrament, it Proves plainly our Doctrine.
As for my first Proposition, which is, in case we grant, as we do not, that this Chapter is to be understood of the blessed Sacrament, it proves plainly our Doctrine; I prove thus.
As for my First Proposition, which is, in case we grant, as we do not, that this Chapter is to be understood of the blessed Sacrament, it Proves plainly our Doctrine; I prove thus.
If in this Chapter from the 51st to the 58. Verse (where there is mention of the blessed Sacrament as they say, but we do not grant,) there is not one Verse,
If in this Chapter from the 51st to the 58. Verse (where there is mention of the blessed Sacrament as they say, but we do not grant,) there is not one Verse,
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and by shewing you the conformity of our Doctrine with the sense of every Verse, for thence it shall evidently appear that this Chapter doth agree with our Doctrine.
and by showing you the conformity of our Doctrine with the sense of every Verse, for thence it shall evidently appear that this Chapter does agree with our Doctrine.
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This is our Doctrine, for we own, that if any Man, or rather every Man who truly and sincerely disposed eats, of this Bread with true faith, shall live for ever,
This is our Doctrine, for we own, that if any Man, or rather every Man who truly and sincerely disposed eats, of this Bred with true faith, shall live for ever,
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for they cannot deny, but the spiritual eating by Faith is the only means to obtain the benefit of this Sacrament, and everlasting life. The third part is;
for they cannot deny, but the spiritual eating by Faith is the only means to obtain the benefit of this Sacrament, and everlasting life. The third part is;
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for the life of the World upon the Cross, and to us in the Sacrament by Faith in Remembrance of his own Death and Passion, that the Sacrament received with Faith, might be a sure means for the World, to apply unto themselves the Merits of our Saviour,
for the life of the World upon the Cross, and to us in the Sacrament by Faith in Remembrance of his own Death and Passion, that the Sacrament received with Faith, might be a sure means for the World, to apply unto themselves the Merits of our Saviour,
Now I prove the second part of my Proposition, which is, that this Text as well as the following Verses of this Chapter are to be understood in a spiritual sense, by the Words of our Saviour in this Chapter, vers. 63. where our Saviour explains himself,
Now I prove the second part of my Proposition, which is, that this Text as well as the following Verses of this Chapter Are to be understood in a spiritual sense, by the Words of our Saviour in this Chapter, vers. 63. where our Saviour explains himself,
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By these Words our Saviour doth appease his Disciples, assuring them, that what he said in the foregoing Verses is to be understood in a spiritual sense,
By these Words our Saviour does appease his Disciples, assuring them, that what he said in the foregoing Verses is to be understood in a spiritual sense,
and that this was our Saviours meaning by these Words is plain, for the best Expositors of the primitive Church, who expounded this Chapter, do understand and expound it in a spiritual sense.
and that this was our Saviors meaning by these Words is plain, for the best Expositors of the primitive Church, who expounded this Chapter, do understand and expound it in a spiritual sense.
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then that it is eternal death for any Man to unders•and this Chapter in its literal sense, these are his Words and Doctrine in his 7th Homilie or exposition of Leviticus, where after he affirmed that the Flesh of Christ is the Word of God, he adds this exposition of this 6th Chapter of St. John. Si enim secundum literam sequaris hoc, q••d dictum est, nisi manducaveritis carnem filii hominis,
then that it is Eternal death for any Man to unders•and this Chapter in its literal sense, these Are his Words and Doctrine in his 7th Homily or exposition of Leviticus, where After he affirmed that the Flesh of christ is the Word of God, he adds this exposition of this 6th Chapter of Saint John. Si enim secundum Literam sequaris hoc, q••d dictum est, nisi manducaveritis Carnem Sons hominis,
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The Consequence, therefore is clear, that this Chapter is to be understood in a figurative and spiritual sense, which is what I had to prove in the second part of my First Proposition.
The Consequence, Therefore is clear, that this Chapter is to be understood in a figurative and spiritual sense, which is what I had to prove in the second part of my First Proposition.
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Their Arguments out of this Chapter are uncertain and consequently of no importance, if all our Doctors and many of their own best Doctors affirm that this Chapter is by no means to be understood of the blessed Sacrament.
Their Arguments out of this Chapter Are uncertain and consequently of no importance, if all our Doctors and many of their own best Doctors affirm that this Chapter is by no means to be understood of the blessed Sacrament.
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Therefore their Arguments out of this Chapter are uncertain, and consequently of no importance. There is not one Word of this Argument, that can be reasonably denyed.
Therefore their Arguments out of this Chapter Are uncertain, and consequently of no importance. There is not one Word of this Argument, that can be reasonably denied.
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Thirdly it is evident that the manner of eating heavenly Bread that giveth life, as we read in this Chapter, is the spiritual eating of it by Faith, as our Adversaries must own.
Thirdly it is evident that the manner of eating heavenly Bred that gives life, as we read in this Chapter, is the spiritual eating of it by Faith, as our Adversaries must own.
Now I prove the second part of my Proposition, that many of their own best Doctors affirm, that this Chapter is not to be understood of the blessed Sacrament,
Now I prove the second part of my Proposition, that many of their own best Doctors affirm, that this Chapter is not to be understood of the blessed Sacrament,
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Taperus an Eminent Doctor among them in his Exposition of the 15th Article of the Doctrine of Lovaine. And Jansenius that famous Bishop of Ipers, in the 15th Chapter of his Concord, doth plainly prove this Doctrine.
Taperus an Eminent Doctor among them in his Exposition of the 15th Article of the Doctrine of Louvain. And Jansenius that famous Bishop of Hipers, in the 15th Chapter of his Concord, does plainly prove this Doctrine.
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My third and last Proposition, which is that the Fathers of the primitive Church, who expounded this 6th Chapter of St. John do understand it as we do, in a figurative and spiritual sense, is already proved by the testimony of Origenes, and it shall plainly appear by the second Part of my Discourse, where I am to prove, that the Protestant Doctrine is the only Doctrine that is conform to the Fathers of the primitive Church.
My third and last Proposition, which is that the Father's of the primitive Church, who expounded this 6th Chapter of Saint John do understand it as we do, in a figurative and spiritual sense, is already proved by the testimony of Origenes, and it shall plainly appear by the second Part of my Discourse, where I am to prove, that the Protestant Doctrine is the only Doctrine that is conform to the Father's of the primitive Church.
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Dear Christians, the advantage and profit I proposed my self by laying down before you the Proofs of the Doctrine of Christ, out of his own holy Word, is, that we may become more and more stedfast and firm in our Faith and Belief,
Dear Christians, the advantage and profit I proposed my self by laying down before you the Proofs of the Doctrine of christ, out of his own holy Word, is, that we may become more and more steadfast and firm in our Faith and Belief,
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Now let us come to the second Proof of this Doctrine, wherein I am to prove the Protestant Doctrine to be the true Doctrine of Christ, by the Authority of the Fathers of the primitive Church, which is the second Part of this Discourse.
Now let us come to the second Proof of this Doctrine, wherein I am to prove the Protestant Doctrine to be the true Doctrine of christ, by the authority of the Father's of the primitive Church, which is the second Part of this Discourse.
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yet because our Adversaries with Ostentation and great Confidence do endeavour to perswade, or rather to seduce Christians to believe, that their Doctrine was the Doctrine of the primitive Church;
yet Because our Adversaries with Ostentation and great Confidence do endeavour to persuade, or rather to seduce Christians to believe, that their Doctrine was the Doctrine of the primitive Church;
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I shall therefore with the help of God, prove that the soundest Part of all the Fathers of the primitive Church, I mean of the 1, 2, 3, 4. and 5th Century of the Church held, taught and writ our Doctrine in plain Terms.
I shall Therefore with the help of God, prove that the soundest Part of all the Father's of the primitive Church, I mean of the 1, 2, 3, 4. and 5th Century of the Church held, taught and writ our Doctrine in plain Terms.
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To prove this second Part of my Proposition, and to understand the Mind and Doctrine of the Fathers of the primitive Church, this following Argument shall serve as a general Principle, which when I prove, it shall plainly appear, that our Doctrine is the only Doctrine, that is conform to the Fathers of the primitive Church.
To prove this second Part of my Proposition, and to understand the Mind and Doctrine of the Father's of the primitive Church, this following Argument shall serve as a general Principle, which when I prove, it shall plainly appear, that our Doctrine is the only Doctrine, that is conform to the Father's of the primitive Church.
If the soundest Part of all the Fathers of the primitive Church do call the Sacrament Bread, sometimes a Remembrance or Representation, sometimes the figure of the Body of Christ.
If the soundest Part of all the Father's of the primitive Church do call the Sacrament Bred, sometime a Remembrance or Representation, sometime the figure of the Body of christ.
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or drank his Blood which was spilt, but spiritually and by Faith, our Doctrine is the only Doctrine, that is conform to the Fathers of the primitive Church.
or drank his Blood which was spilled, but spiritually and by Faith, our Doctrine is the only Doctrine, that is conform to the Father's of the primitive Church.
But the soundest part of all the Fathers of the Primitive Church, do call the Sacrament Bread, sometimes a remembrance, Representation or Figure of the Body of Christ;
But the soundest part of all the Father's of the Primitive Church, do call the Sacrament Bred, sometime a remembrance, Representation or Figure of the Body of christ;
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and they affirm that the •postles did not eat the Body of Christ which they had seen• o• dr•nk his Blood which was spilt, but Spiritually and by Faith.
and they affirm that the •postles did not eat the Body of christ which they had seen• o• dr•nk his Blood which was spilled, but Spiritually and by Faith.
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The First Proposition of this Argument is evident, and I prove the First Part of the Second, the Fathers of the Primitive Church do call the Sacrament Bread.
The First Proposition of this Argument is evident, and I prove the First Part of the Second, the Father's of the Primitive Church do call the Sacrament Bred.
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Ignatius who lived in the time of the Apostles, and Writ in the First Century of the Church, in his Epistle to the Philadelphians, proves plainly the First Part of my Proposition,
Ignatius who lived in the time of the Apostles, and Writ in the First Century of the Church, in his Epistle to the Philadelphians, Proves plainly the First Part of my Proposition,
Our Adversaries do take great pains to answer this Doctrine by Sophistical distinctions never known to Ignatius, as may appear to any man of Sense, by the only Reading of his Works.
Our Adversaries do take great pains to answer this Doctrine by Sophistical Distinctions never known to Ignatius, as may appear to any man of Sense, by the only Reading of his Works.
Tertullian who Lived and Writ in the Second Century of the Church, and an Eminent Doctor, in his First Book against Marcion the Heretick, doth plainly prove this Second Part of my Proposition, by these words.
Tertullian who Lived and Writ in the Second Century of the Church, and an Eminent Doctor, in his First Book against Marcion the Heretic, does plainly prove this Second Part of my Proposition, by these words.
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That is to say, neither has he [ viz. Christ ] to this time rejected or disdained Water, wherewith he washeth his own, (speaking of Baptism) not Bread whereby he representeth his own Bo•y, speaking of the Sacrament.
That is to say, neither has he [ viz. christ ] to this time rejected or disdained Water, wherewith he washes his own, (speaking of Baptism) not Bred whereby he Representeth his own Bo•y, speaking of the Sacrament.
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Hoc lignum & Jeremias tibi insinuat victuris praedicans Judoeis venite mittamus lignum in panem ejus, utique in corpus sic enim Deus in Evangelio quoque vestro revelavit, panum corpus suum appelians, ut & hinc jam cum intelligas corporis sui figuram dedisse, cujus retro corpus in panem Prophetes figuravit. That is to say
Hoc lignum & Jeremias tibi insinuate victuris praedicans Judoeis venite Send lignum in Bread His, Utique in corpus sic enim Deus in Evangelio quoque Vestro revelavit, panum corpus suum appelians, ut & hinc jam cum intelligas corporis sui figuram dedisse, cujus retro corpus in Bread prophets figuravit. That is to say
The Prophet Jeremiah has plainly described this Wood, fore telling the Jews, what their Posterity should say, Come let u• thrust Wood into his Bread, even into his Body;
The Prophet Jeremiah has plainly described this Wood, before telling the jews, what their Posterity should say, Come let u• thrust Wood into his Bred, even into his Body;
for so has GO• Revealed ( i. e. Interpreted) it in your Gospel, calling Bread his Body, that you might hence understand that he gave the figure of his Body, whose Body the Prophet figuratively exprest by Bread.
for so has GO• Revealed (i. e. Interpreted) it in your Gospel, calling Bred his Body, that you might hence understand that he gave the figure of his Body, whose Body the Prophet figuratively expressed by Bred.
he doth not say that Christ gave his own true and real Body, and Bodily Flesh, (as our Adversaries do confidently say) but on the contrary he says, that Christ calls the Bread his Body;
he does not say that christ gave his own true and real Body, and Bodily Flesh, (as our Adversaries do confidently say) but on the contrary he Says, that christ calls the Bred his Body;
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And yet again in his Fourth Book, written against the same Heretick, he proves our Doctrine so clear by his exposition of the words of the Institution of the blessed Sacrament, this is my Body, that the meer reading his words may suffice fully to convince and pe••wade any Man not prepossessed that our Doctrine is the Doctrine of the Primitive Church;
And yet again in his Fourth Book, written against the same Heretic, he Proves our Doctrine so clear by his exposition of the words of the Institution of the blessed Sacrament, this is my Body, that the mere reading his words may suffice Fully to convince and pe••wade any Man not prepossessed that our Doctrine is the Doctrine of the Primitive Church;
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Acceptum Panem & distributum Discipulis Corpus suum illum effecit, hoc est Corpus meum, dicendo, id est Figura Corporis mei, Figura autum non fuisset, nisi veritatis esset Corpus. That is to say.
Acceptum Bread & distributum Discipulis Corpus suum Ilum effecit, hoc est Corpus meum, dicendo, id est Figura Corporis mei, Figura autumn non fuisset, nisi veritatis esset Corpus. That is to say.
The Bread that he had taken, (speaking of our Saviour,) and divided among his Disciples he made his own Body, by saying, this is my Body, that is to say, the Figure of my Body,
The Bred that he had taken, (speaking of our Saviour,) and divided among his Disciples he made his own Body, by saying, this is my Body, that is to say, the Figure of my Body,
whereupon of necessity followeth this conclusion, that we are not saved indeed, but only (to use Marcions own words) Purative, that is, in Fancy or Supposition, &c. Tertulian to confute this Heresie, and to prove that Christ had a true Body, and that he truly suffered Death for our Redemption, assumes the Sacrament as a sure ground and reason, saying, that Christ made the Bread a true Figure of his Body;
whereupon of necessity follows this conclusion, that we Are not saved indeed, but only (to use Martions own words) Purative, that is, in Fancy or Supposition, etc. Tertullian to confute this Heresy, and to prove that christ had a true Body, and that he truly suffered Death for our Redemption, assumes the Sacrament as a sure ground and reason, saying, that christ made the Bred a true Figure of his Body;
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This doubtless was a favourable, nay, and necessary occasion for this antient Father, and the rest who after him writ against this Heresie, to prove the Sacrament to be the real and carnal Body of Christ,
This doubtless was a favourable, nay, and necessary occasion for this ancient Father, and the rest who After him writ against this Heresy, to prove the Sacrament to be the real and carnal Body of christ,
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but far from any such Doctrine, Tertulian expounds these words, this is my Body, in a figurative sense, giving the sense thus, that is to say, the Figure of my Body, and concluding therefore against Marcion, that Christ had a true Body,
but Far from any such Doctrine, Tertullian expounds these words, this is my Body, in a figurative sense, giving the sense thus, that is to say, the Figure of my Body, and concluding Therefore against Marcion, that christ had a true Body,
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This is more than sufficient for any man, who without partiality or prevention, shall weigh and esteem the Doctrine of this antient Father, to discern and understand what was the Faith and Belief of the Primitive Christians concerning the blessed Sacrament.
This is more than sufficient for any man, who without partiality or prevention, shall weigh and esteem the Doctrine of this ancient Father, to discern and understand what was the Faith and Belief of the Primitive Christians Concerning the blessed Sacrament.
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If time did permit me, I could bring down many more proofs of this Doctrine, out of the Writings of other Fathers of the Second Century of the Church,
If time did permit me, I could bring down many more proofs of this Doctrine, out of the Writings of other Father's of the Second Century of the Church,
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but that I might not be tedious, I shall prove now, that our Doctrine is conform to what was Taught and Believed by the Fathers of the Third Century of the Church.
but that I might not be tedious, I shall prove now, that our Doctrine is conform to what was Taught and Believed by the Father's of the Third Century of the Church.
Origenes in his 7th Homily or Exposition of Leviticus, after he had affirmed that the Flesh of Christ, is the Word of GOD, adds this exposition of the 6th Chap. of S. John.
Origenes in his 7th Homily or Exposition of Leviticus, After he had affirmed that the Flesh of christ, is the Word of GOD, adds this exposition of the 6th Chap. of S. John.
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Si enim secundum literam sequaris hoc, quod dictum est, nisi manducaveritis Carnem Filij Hominis, & biberitis ejus Sanguinem, occidit hac litera. That is to say,
Si enim secundum Literam sequaris hoc, quod dictum est, nisi manducaveritis Carnem Filij Hominis, & biberitis His Sanguinem, occidit hac Letter. That is to say,
But this is plainly our Doctrine and Belief, and therefore the Doctrine of our Adversaries, is contrary to the Doctrine of this antient Father, and to the Primitive Church.
But this is plainly our Doctrine and Belief, and Therefore the Doctrine of our Adversaries, is contrary to the Doctrine of this ancient Father, and to the Primitive Church.
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Our Adversaries (though to no purpose) do devise and invent many Answers to this Doctrine of Origenes, and because they dare not openly deny the Doctrine of this great Doctor, they answer, that this passage proves indeed, that the Sixth Chap. of St. John, is not to be understood of the blessed Sacrament.
Our Adversaries (though to no purpose) do devise and invent many Answers to this Doctrine of Origenes, and Because they Dare not openly deny the Doctrine of this great Doctor, they answer, that this passage Proves indeed, that the Sixth Chap. of Saint John, is not to be understood of the blessed Sacrament.
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as we understand it, and that it is not to be understood of the blessed Sacrament, they have no Proof in Scripture for the Doctrine of Transubstantiation:
as we understand it, and that it is not to be understood of the blessed Sacrament, they have no Proof in Scripture for the Doctrine of Transubstantiation:
Saint Ambrose that great Doctor who Converted St. Austin in his Book of disposing Catechumens or Proselites to the Mysteries of our Faith, the Ninth Chapter sets down his mind concerning the blessed Sacrament, in these words.
Saint Ambrose that great Doctor who Converted Saint Austin in his Book of disposing Catechumens or Proselytes to the Mysteres of our Faith, the Ninth Chapter sets down his mind Concerning the blessed Sacrament, in these words.
Before the Benediction by the Heavenly Words, we call it another Species or Thing (speaking of the Bread) after the Consecration, the Body of Christ is thereby signified.
Before the Benediction by the Heavenly Words, we call it Another Species or Thing (speaking of the Bred) After the Consecration, the Body of christ is thereby signified.
And in his Book of Christian Duties, the Fourty Eighth Chapter, speaking of the Blessed Sacrament, he proves that the true Body of Christ is in Heaven,
And in his Book of Christian Duties, the Fourty Eighth Chapter, speaking of the Blessed Sacrament, he Proves that the true Body of christ is in Heaven,
And therefore you plainly now understand by the Writings of this great Doctor, and by what he taught, that our Doctrine is the Doctrine of the Primitive Church in his time.
And Therefore you plainly now understand by the Writings of this great Doctor, and by what he taught, that our Doctrine is the Doctrine of the Primitive Church in his time.
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I could quote here more proofs out of his Fourth Book upon the Sacraments, but that I may not be tedious, I shall come to the Fifth Century of the Church,
I could quote Here more proofs out of his Fourth Book upon the Sacraments, but that I may not be tedious, I shall come to the Fifth Century of the Church,
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Saint Chrysostom in his Exposition of the Twenty Second Psalm, ut quotidie in similitudinem Corporis & Sanguinis Panem & Vinum secundum ordinem Melchisedech nobis ostenderet in Sacramento. That is to say, That he might daily shew us Bread and Wine,
Saint Chrysostom in his Exposition of the Twenty Second Psalm, ut quotidie in similitudinem Corporis & blood Bread & Vinum secundum ordinem Melchizedek nobis ostenderet in Sacramento. That is to say, That he might daily show us Bred and Wine,
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To this Doctrine our Adversaries do Answer, that these Commentaries, and the Epistle of St. Chrysostom to Cesarius, and his Commentaries upon the Gospel of St. Matthew, are not the Works of St. Chrysostom: And this they say,
To this Doctrine our Adversaries do Answer, that these Commentaries, and the Epistle of Saint Chrysostom to Cesarius, and his Commentaries upon the Gospel of Saint Matthew, Are not the Works of Saint Chrysostom: And this they say,
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But however, since they will not allow, that these Works are the Works of St. Chrysostom, let us come to the Works of Theodoretus and St. Austin, which they cannot deny to be theirs.
But however, since they will not allow, that these Works Are the Works of Saint Chrysostom, let us come to the Works of Theodoretus and Saint Austin, which they cannot deny to be theirs.
Theodoretus Bishop of Cyrus, who was nothing inferiour to the most Wise, Accurate and Learned Writers of the antient time, in the First of his learned Dialogues proves that the Word became Flesh, (these are his words) without changing of the Divine Nature, into the Humane Nature,
Theodoretus Bishop of Cyrus, who was nothing inferior to the most Wise, Accurate and Learned Writers of the ancient time, in the First of his learned Dialogues Proves that the Word became Flesh, (these Are his words) without changing of the Divine Nature, into the Humane Nature,
When our Adversaries do read these Dialogues of Theodoretus, I do not know how they can, with as great confidence as they do, brag or boast of the Antiquity, of the Doctrine of Transubstantiation.
When our Adversaries do read these Dialogues of Theodoretus, I do not know how they can, with as great confidence as they do, brag or boast of the Antiquity, of the Doctrine of Transubstantiation.
St. Austin in his Second Volum and Thirteenth Epistle, says, Si Sacramenta quandam similitudinem earum rerum, quarum Sacramenta sunt non haberent, omnino Sacramenta non essent ex hac autem similitudine plerumque etiam ipsarum rerum nomina accipiunt:
Saint Austin in his Second Volum and Thirteenth Epistle, Says, Si Sacraments quandam similitudinem earum rerum, Whom Sacraments sunt non haberent, Omnino Sacraments non essent ex hac autem Similitude plerumque etiam ipsarum rerum nomina accipiunt:
sicut ergo secundum quendam modum Sacramentum Corporis Christi, Corpus Christi est, Sacramentum Sanguinis Christi Sanguis Christi est, ita Sacramentum Fidei, Fides est. That is to say,
sicut ergo secundum quendam modum Sacramentum Corporis Christ, Corpus Christ est, Sacramentum blood Christ Sanguis Christ est, ita Sacramentum Fidei, Fides est. That is to say,
Observe Secondly that the reason why (according to St. Austins Doctrine) we commonly call the Sacrament the Body of Christ, is not that it is the real Body of Christ,
Observe Secondly that the reason why (according to Saint Austins Doctrine) we commonly call the Sacrament the Body of christ, is not that it is the real Body of christ,
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Our Saviour did not scruple to say, this is my Body, (note the exposition of these words according to St. Austin ) When he gave the Figure of his Body.
Our Saviour did not scruple to say, this is my Body, (note the exposition of these words according to Saint Austin) When he gave the Figure of his Body.
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By this Exposition and Doctrine it is plain to any man of Understanding, First that St. Austin understood these words, This is my Body, in a Figurative and Spiritual Sense,
By this Exposition and Doctrine it is plain to any man of Understanding, First that Saint Austin understood these words, This is my Body, in a Figurative and Spiritual Sense,
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In his Exposition of the Third Psalm, by these words. Christus adhibuit Judam ad Convivium, in quo Corporis sui Figuram Discipulis commendavit. That is to say,
In his Exposition of the Third Psalm, by these words. Christus adhibuit Judaism ad Convivium, in quo Corporis sui Figuram Discipulis commendavit. That is to say,
Non hoc Corpus quod videtis manducaturi estis, & bibituri illum Sanguinem, quem fusuri sunt, qui me Crucifigent. Sacramentum aliquod vobis commendo: Spiritualiter intellectum vivificabit vos. That is to say,
Non hoc Corpus quod Videtis manducaturi Ye are, & bibituri Ilum Sanguinem, Whom fusuri sunt, qui me Crucifigent. Sacramentum aliquod vobis commendo: Spiritualiter Intellectum Vivificabit vos. That is to say,
as to brag of Antiquity, for their Doctrine of Transubstantiation, when they read these Works of St. Austin. For if he had lived to this day, he could never speak in more plain and convincing Terms against Transubstantiation,
as to brag of Antiquity, for their Doctrine of Transubstantiation, when they read these Works of Saint Austin. For if he had lived to this day, he could never speak in more plain and convincing Terms against Transubstantiation,
nor drank his Blood which was spilt, but in a Spiritual manner or by Faith: and that this Spiritual manner of eating, is the means to give them life; which Doctrine he confirms.
nor drank his Blood which was spilled, but in a Spiritual manner or by Faith: and that this Spiritual manner of eating, is the means to give them life; which Doctrine he confirms.
And yet in his Twenty Sixth Tract or Treatise, he again confirms the same Doctrine, saying, Credere in eum hoc est manducare Panem Vivum. That is to say,
And yet in his Twenty Sixth Tract or Treatise, he again confirms the same Doctrine, saying, Believe in Eum hoc est Manducare Bread Vivum. That is to say,
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For the Application of all this Doctrine, observe First, that St. Austin as all the rest of the soundest part of the Fathers of the Primitive Church, do call the Sacrament (as I proved) Bread only, sometimes a Figure or Representation of the Body of Christ.
For the Application of all this Doctrine, observe First, that Saint Austin as all the rest of the soundest part of the Father's of the Primitive Church, do call the Sacrament (as I proved) Bred only, sometime a Figure or Representation of the Body of christ.
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and therefore our Doctrine is the only Doctrine, that in this case is conform and consonant to the soundest part of all the Fathers of the Primitive Church.
and Therefore our Doctrine is the only Doctrine, that in this case is conform and consonant to the soundest part of all the Father's of the Primitive Church.
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Before I come to the Third and last Part of my Discourse, dear Brethren let us seriously consider, that it is not sufficient for us, to know and to prove, that our Doctrine is the Doctrine of the Primitive Church,
Before I come to the Third and last Part of my Discourse, dear Brothers let us seriously Consider, that it is not sufficient for us, to know and to prove, that our Doctrine is the Doctrine of the Primitive Church,
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and consequently the Doctrine of Christ, (for the more we know, the more we have to answer for,) unless we pass from the Speculation to the practice of our Doctrine,
and consequently the Doctrine of christ, (for the more we know, the more we have to answer for,) unless we pass from the Speculation to the practice of our Doctrine,
and dispose our selves often by Fasting and Praying, and especially by being in Charity with all the World, to receive this blessed Sacrament with Reverence, Acknowledging and Confessing our manifold Sins,
and dispose our selves often by Fasting and Praying, and especially by being in Charity with all the World, to receive this blessed Sacrament with reverence, Acknowledging and Confessing our manifold Sins,
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and begging with an humble and contrite heart Pardon and Forgiveness of our Sins and Iniquities through the Merits of our Saviour and Redeemer Jesus Christ.
and begging with an humble and contrite heart Pardon and Forgiveness of our Sins and Iniquities through the Merits of our Saviour and Redeemer jesus christ.
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and these are the Dispositions that we ought to have when we come with a sincere and upright Faith to receive this heavenly and spiritual nourishment of our Souls.
and these Are the Dispositions that we ought to have when we come with a sincere and upright Faith to receive this heavenly and spiritual nourishment of our Souls.
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and without Examining our selves, as St. Paul requireth in his first Epistle to the Corinth. 11. Chap. vers. 28. we are no less guilty of the Body and Blood of Christ, then the Jews who crucified Christ were, S. Paul proves this in the same Chapter, vers. 29. For he that eateth and drinketh unworthily, eateth and drinketh his own damnation,
and without Examining our selves, as Saint Paul requires in his First Epistle to the Corinth. 11. Chap. vers. 28. we Are no less guilty of the Body and Blood of christ, then the jews who Crucified christ were, S. Paul Proves this in the same Chapter, vers. 29. For he that Eateth and Drinketh unworthily, Eateth and Drinketh his own damnation,
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But he that e•teth and drinketh without the dispositions, that I now laid down before you, eateth and drinketh without the Reverence that is due to the blessed Sacrament.
But he that e•teth and Drinketh without the dispositions, that I now laid down before you, Eateth and Drinketh without the reverence that is due to the blessed Sacrament.
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The Example of those good Christians of the primitive Church is sufficient to encourage us, to dispose our selves often, to receive the blessed Sacrament with Reverence and true Faith,
The Exampl of those good Christians of the primitive Church is sufficient to encourage us, to dispose our selves often, to receive the blessed Sacrament with reverence and true Faith,
First, to prove that the Doctrine of Transubstantiation is against Sense, and therefore that by this Doctrine the greatest evidence of Christian Religion is lost.
First, to prove that the Doctrine of Transubstantiation is against Sense, and Therefore that by this Doctrine the greatest evidence of Christian Religion is lost.
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Secondly, to prove that the Doctrine of Transubstantiation is against Reason, in as much as it doth force Christians to believe as Articles of Faith, what Christ never revealed, things absolutely impossible, and gross Contradictions.
Secondly, to prove that the Doctrine of Transubstantiation is against Reason, in as much as it does force Christians to believe as Articles of Faith, what christ never revealed, things absolutely impossible, and gross Contradictions.
In the first place, I prove that the Doctrine of Transubstantiation is against Sense; And hereby that the greatest evidence of Christian Religion is lost.
In the First place, I prove that the Doctrine of Transubstantiation is against Sense; And hereby that the greatest evidence of Christian Religion is lost.
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If I am as sure, that the Doctrine of Transubstantiation is false, as they are sure, that Christian Religion is true, our Doctrine is the only Doctrine that is conform to Sense and Reason.
If I am as sure, that the Doctrine of Transubstantiation is false, as they Are sure, that Christian Religion is true, our Doctrine is the only Doctrine that is conform to Sense and Reason.
Therefore our Doctrine is the only Doctrine that is conform to Sense and Reason. The first Proposition of this Argument is undenyable to any Man of Sense.
Therefore our Doctrine is the only Doctrine that is conform to Sense and Reason. The First Proposition of this Argument is undeniable to any Man of Sense.
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The first Proposition, that the greatest assurance they have, and the greatest evidence that was in the days of Christ, of Christian Religion, was, what Sense did afford, I prove.
The First Proposition, that the greatest assurance they have, and the greatest evidence that was in the days of christ, of Christian Religion, was, what Sense did afford, I prove.
Even Thomas his infidelity yielded to this Argument, that if he thrust his Hand into Christs side, he would believe, John Chapt. 20. vers. 25. Christ himself judged this a convincing Argument,
Even Thomas his infidelity yielded to this Argument, that if he thrust his Hand into Christ side, he would believe, John Chapter 20. vers. 25. christ himself judged this a convincing Argument,
as you see me have, Luke 24. vers. 29. Since now I have proved that the greatest evidence of Christian Religion is, what Senses doth afford, I shall now resume my Argument,
as you see me have, Lycia 24. vers. 29. Since now I have proved that the greatest evidence of Christian Religion is, what Senses does afford, I shall now resume my Argument,
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That Doctrine is against Reason, that makes People believe as Articles of Faith, what Christ never revealed, things absolutely impossible and gross Contradictions.
That Doctrine is against Reason, that makes People believe as Articles of Faith, what christ never revealed, things absolutely impossible and gross Contradictions.
But the Doctrine of Transubstantiation makes People believe as Articles of Faith, what Christ never revealed, things absolutly impossible, and gross Contradictions.
But the Doctrine of Transubstantiation makes People believe as Articles of Faith, what christ never revealed, things absolutely impossible, and gross Contradictions.
As for the first Proposition, that Doctrine is against Reason, that makes People believe as Articles of Faith, what Christ never revealed, things absolutely impossible,
As for the First Proposition, that Doctrine is against Reason, that makes People believe as Articles of Faith, what christ never revealed, things absolutely impossible,
As for the second Proposition, that the Doctrine of Transubstantiation makes People believe as Articles of Faith, what Christ never revealed, things absolutely impossible,
As for the second Proposition, that the Doctrine of Transubstantiation makes People believe as Articles of Faith, what christ never revealed, things absolutely impossible,
and gross Contradictions, it will evidently appear, when I have laid down here before you, some part of their Doctrine, concerning the Sacrament, which is imposed upon Christians by the Pope and the Council of Trent, with no less Obligation to believe,
and gross Contradictions, it will evidently appear, when I have laid down Here before you, Some part of their Doctrine, Concerning the Sacrament, which is imposed upon Christians by the Pope and the Council of Trent, with no less Obligation to believe,
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First they say that by these Words, This is my Body, &c. the substance of the Bread and Wine is changed into the substance of the Body and Blood of Christ.
First they say that by these Words, This is my Body, etc. the substance of the Bred and Wine is changed into the substance of the Body and Blood of christ.
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[ First Part of their Doctrine and Belief concerning the blessed Sacrament, ] and this they call Transubstantiation, a Word invented in the Council of Lateran, in the Year 1215, for Scotus one of the chiefest of their own Schoolmen subscribes, that before this Council the Doctrine of Transubstantiation was not believed as an Article of Faith;
[ First Part of their Doctrine and Belief Concerning the blessed Sacrament, ] and this they call Transubstantiation, a Word invented in the Council of Lateran, in the Year 1215, for Scotus one of the chiefest of their own Schoolmen subscribes, that before this Council the Doctrine of Transubstantiation was not believed as an Article of Faith;
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but the Word Transubstantiation was invented in this Council, and that the Doctrine and Belief of Transubstantiation until the Year 1060, was a matter of indifference,
but the Word Transubstantiation was invented in this Council, and that the Doctrine and Belief of Transubstantiation until the Year 1060, was a matter of indifference,
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I could bring down many more Writers and Schoolmen in their own Church, who are so far from granting Antiquity and Universality to this Doctrine, that they profess, the Doctrine of Transubstantiation was lately received into the Church for a Point of Faith,
I could bring down many more Writers and Schoolmen in their own Church, who Are so Far from granting Antiquity and Universality to this Doctrine, that they profess, the Doctrine of Transubstantiation was lately received into the Church for a Point of Faith,
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but it is a matter of fact, that it was never believed as a point of Faith until 1060, (if then) when in the Council of Rome under Nicolaus the II. this Question was debated,
but it is a matter of fact, that it was never believed as a point of Faith until 1060, (if then) when in the Council of Room under Nicolaus the II this Question was debated,
before the Council of Lateran, in the Year 1215, and made use of in the Council of Trent, so that by succession of time corrupt and false Doctrine settled and rooted it self, and became a Law.
before the Council of Lateran, in the Year 1215, and made use of in the Council of Trent, so that by succession of time corrupt and false Doctrine settled and rooted it self, and became a Law.
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as I shall with the help of God, hereafter prove, when time and leisure shall permit me to speak in a particular Discourse of the Sense of these Words.
as I shall with the help of God, hereafter prove, when time and leisure shall permit me to speak in a particular Discourse of the Sense of these Words.
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But as to this second Part of their Doctrine and Faith concerning the blessed Sacrament, they must own and confess that Christ never revealed in any place of the whole Scripture, that his real Body is within the Circumference of the Bread,
But as to this second Part of their Doctrine and Faith Concerning the blessed Sacrament, they must own and confess that christ never revealed in any place of the Whole Scripture, that his real Body is within the Circumference of the Bred,
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as a matter of Faith, which as they themselves well know, if they would, but speak sincerely, Christ never revealed or taught in any place of the whole Scipture.
as a matter of Faith, which as they themselves well know, if they would, but speak sincerely, christ never revealed or taught in any place of the Whole Scripture.
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For it is impossible and absolutely against Reason, that the same Body at the same time, could be bigger than it self, longer than it self, broader than it self.
For it is impossible and absolutely against Reason, that the same Body At the same time, could be bigger than it self, longer than it self, Broader than it self.
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and confuted this Part of their Doctrine in his first Book and 57th Epistle, saying that Bodies cannot exist without their dimensions, these are his Words.
and confuted this Part of their Doctrine in his First Book and 57th Epistle, saying that Bodies cannot exist without their dimensions, these Are his Words.
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And so let us suppose, as they do, that John by Divine power, (which as you understand is impossible,) is at the same time in London, in Paris, and in Dublin. They say, that John in all these places at the same time, wherever he is, is Master of his own actions,
And so let us suppose, as they do, that John by Divine power, (which as you understand is impossible,) is At the same time in London, in paris, and in Dublin. They say, that John in all these places At the same time, wherever he is, is Master of his own actions,
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2. That John in London may walk towards Dublin, and John in Dublin may walk towards London, and so they may meet, (shall I say the one the other,) but you may be sure, it will be a merry meeting.
2. That John in London may walk towards Dublin, and John in Dublin may walk towards London, and so they may meet, (shall I say the one the other,) but you may be sure, it will be a merry meeting.
and at the same time be an ill and sinful liver in Rome, so that according to their Doctrine it is possible, that John in Rome should dye and be damned,
and At the same time be an ill and sinful liver in Room, so that according to their Doctrine it is possible, that John in Room should die and be damned,
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And therefore the Doctrine of Transubstantiation doth force Christians to believe, what is absolutely impossible, and gross Contradictions, and consequently is against Reason.
And Therefore the Doctrine of Transubstantiation does force Christians to believe, what is absolutely impossible, and gross Contradictions, and consequently is against Reason.
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For it is no dishonour to God, to say he cannot do things, when they are either sinful, (so God cannot lye,) or when they involve an absolute Contradiction;
For it is no dishonour to God, to say he cannot do things, when they Are either sinful, (so God cannot lie,) or when they involve an absolute Contradiction;
yet because God never revealed in the whole Scripture, that he did any such thing; our Adversaries do mistake and grosly err in concluding it as an Article of Faith.
yet Because God never revealed in the Whole Scripture, that he did any such thing; our Adversaries do mistake and grossly err in concluding it as an Article of Faith.
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And therefore what is to be concluded, is that their Doctrine is against reason, and consequently that our Doctrine is the only Doctrine that is conform to sense and reason.
And Therefore what is to be concluded, is that their Doctrine is against reason, and consequently that our Doctrine is the only Doctrine that is conform to sense and reason.
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Now dear Brethren, that I have shewed you plainly, that our Doctrine is the only Doctrine, that in this Controversie, is conform to the Word of God, to the Fathers of the Primitive Church, to sense and reason.
Now dear Brothers, that I have showed you plainly, that our Doctrine is the only Doctrine, that in this Controversy, is conform to the Word of God, to the Father's of the Primitive Church, to sense and reason.
I finish this Discourse, humbly begging our heavenly Father through the merits of our Saviour Jesus Christ, that it may please him to give us grace to walk truly and sincerely in our Doctrine, to fear and love him,
I finish this Discourse, humbly begging our heavenly Father through the merits of our Saviour jesus christ, that it may please him to give us grace to walk truly and sincerely in our Doctrine, to Fear and love him,
Our Saviour do call the Sacrament Wine after the Words This is my Blood. Observe that the fourth Council of Orleans in the 6th Century of the Church ordained in the 4th Can. That in the Offering of the holy Chalice, nothing shall be presented, except Wine only, unmixed with Water, because it is a Sacrilegious thing to transgress the holy Mandate and Institution of our Saviour Christ. But notwithstanding, th•s Canon this Sacrilege and tr••g•ession of the In•••tution of our Saviour Christ is constant in the Church of Rome to this day, for they always mix the Wine wi•h Water,
Our Saviour do call the Sacrament Wine After the Words This is my Blood. Observe that the fourth Council of Orleans in the 6th Century of the Church ordained in the 4th Can. That in the Offering of the holy Chalice, nothing shall be presented, except Wine only, unmixed with Water, Because it is a Sacrilegious thing to transgress the holy Mandate and Institution of our Saviour christ. But notwithstanding, th•s Canon this Sacrilege and tr••g•ession of the In•••tution of our Saviour christ is constant in the Church of Rome to this day, for they always mix the Wine wi•h Water,
They do not agree among themselves whethe• this 6•h Chap. of St. John is to be un•••stood of •he Sacrament, wh•ch is sufficient to shew the uncertainty of the•r Arguments.
They do not agree among themselves whethe• this 6•h Chap. of Saint John is to be un•••stood of •he Sacrament, wh•ch is sufficient to show the uncertainty of the•r Arguments.
Ambrosius Bishop of Millane after many troubles suffered for 22 Years, that he Governed the Church of Millane, and many good Books Writen against the Heretick of his time. Dyed Anno 397.
Ambrosius Bishop of Milan After many Troubles suffered for 22 years, that he Governed the Church of Milan, and many good Books Written against the Heretic of his time. Dyed Anno 397.
Theodoretus Bishop of Cyrus a Town in Syria, continued at least Thirty Years in his Ministry, and ended his Life, as is supposed, under the Reign of Leo the First. Anno. 450 In the First of his learned Dialogues, and Eighth Chap.
Theodoretus Bishop of Cyrus a Town in Syria, continued At least Thirty years in his Ministry, and ended his Life, as is supposed, under the Reign of Leo the First. Anno 450 In the First of his learned Dialogues, and Eighth Chap.
St. Austin after his return to Africk was Coadjutor to Valerius Bishop of Hippo, as Chrysostom was to Flavianus in Antiochia; he succeeded Valerius in the Bishoprick of Hippo. His great Travels in Preaching the Word of God. and stopping the Mouths of Hereticks, and Gain-sayers of the truth of GOD, especialy Donatists, Pelagians and Manichean Hereticks, his learned Writings do testifie. He lived Seventy Six Years. The Vandals took the Town of Hippo, which in the time of Austins Sickness they had Besieged. Anno. 436.
Saint Austin After his return to Africa was Coadjutor to Valerius Bishop of Hippo, as Chrysostom was to Flavianus in Antiochia; he succeeded Valerius in the Bishopric of Hippo. His great Travels in Preaching the Word of God. and stopping the Mouths of Heretics, and Gainsayers of the truth of GOD, especially Donatists, Pelagians and Manichean Heretics, his learned Writings do testify. He lived Seventy Six years. The Vandals took the Town of Hippo, which in the time of Austins Sickness they had Besieged. Anno 436.
