$.37. » G. But, My Lord, I muft not forget my Friends the Schoolmen upon the occafion I have spoken of. » They difpute, that the Foreskin being of the En» tireneß of the Body, it must have been reunited to "the Body of Chrift upon his Refurrection, elfe that the entire Body did not arife. Suarez, therefore concludes, that the Body of Chrift at the Refurrection had a Foreskin, which is shew'd in the Church here » below. He fays, that the Foreskin belongs to the »Entireneß of the Body non formaliter fed materiali. »ter, not formally but only Materially, and fo the » Business is made up. But he adds, that Innocent III. did call in Queltion this Foreskin upon Earth. It is a Question then. And do the People still pay » Latria to it? How comes this to be fuffer'd in the » Church? In the Church, that is Infallible! pag. 164. » 165.

L. And I ask you, Sr, Whether the Church's Infallibility obliges her to interpofe her Authority in all the trivial Questions, which Divines difpute pro and con against one another? You are fometimes very angry at her for Pronouncing decifively in Matters, where she is fure she has Authority to do it; and now you quarrel with her for not Doing it in Matters, wherein she Judges her Authority not to be concern'd. So that whether full or fasting, you are equally difpleas'd.

All then that the Church fuffers is, that they who are convinced in their Hearts, that there is fuch or fuch a Relique of our Saviour upon Earth, may give it the Refped that is due to it; call it by what Name you pleafe: which furely cannot be an Argument against her Infallibility; unless you make this a good Confequence, The Church acts prudently, therefore she is not infallible.

» G. But, My Lord, feveral Parcels of the Blood

of Chrift shed upon the Croß are likewife shew'az * and Crefy quotes Math. Paris for a fignal Tefti mony of it. To this, fays Aquinas, whatever be. « longs to the Nature of an humane Body was wholly in the Body of Chrift when be rofe, as his Flesh and Bones and his Blood, and that entirely without any Dimica. * tion; otherwife (fays he) it had not been a pe f ■ Refurrection. And afterwards, that all the bloot, which flow'd from the Body of Christ, rofe again * in his Body. But as for that Blod (fays he) which a is preferved in fome Churches for Rel ques, it did mot « ・flow from Chrift's Side, but is faid to have flow'd mi- « raculonfly from a certain Image of Christ, that was pier ced. Yet the People pay Latria to it grounded wholly upon a Legend: And Aquinas gives no further Affurance of it, than that it was faid. Is this « Worshipping in Faith! What Blood was that t which came out of an Image? Was it Chrift's Blood? « And how was it made fo? Was it transubstantiated or was it Blood Materially tho not formally? Ot « had it only the Colour of Blood, the Accidents rèmaining without Substance? Vafquez comes pretty near this when he says, that no Portion of the Blood of Chrift did remain on Earth under the Form of Blood, but only under it's Colour, amiffa forma Sanguinis, « having loft the Form of Blood. pag. 165. 166, «

L. Sr, I am wholly of St Thomas Aquinas's Mind, that Christ at his Refurrection refamed every Thing requifite to the Integrity of a Human Body, As by God's infinite Power every Man will do at the gene ral Refurrection. And I am likewife fo far of Vaf quez's Mind, viz. that there is no Blood of Christ ups on earth but that, which we receive in the Sacra ment of the holy Eucharift, So that, if the Fact be true (for neither you nor I are bound to believe it) that God, to confound the fadrilégions Impiery of those,

who pierced an Image of Chrift in Derifion or Ha. tred of him, manifefted his displeasure in the Mi raculous Manner as is commonly related; what ap pears to me most probable is, that it was real Blood indeed, but not the Blood of Chrift that iffued from it: Which utterly spoils the jeft of all your fine Queftions. For I find no more Neceffity either for the Distinction of Material and Formal, or for Tran. fubftantiation, or Accidents remaining without their Subftance in the above-mention'd Miracle, than in the miraculous Flowing of Water from the Rock, when Mofes ftruck it with his Rod: Because the fame Power, that produced Water out of a Rock, can furely produce Blood out of an Image of Wood. And in fuch a Cafe the fame Sort of Refpect is due to the Blood produced in that miraculous Manner, as to the Crucifix, from which it flows; becaufe as the one is an Image of Chrift Dying, fo is the other of his Shedding his Blood on the Crofs.

ADVERTISEMENT.

The Gentleman in his Cafe stated having a Great Itching to make a witty jest upon Ariftotle's Principle of Privation; in Order to usher it in decently and with Connection, makes his Lordship ask this wife Question. What is this Matter and Form, with which they keep fuch a Stir? Ta which the Gentleman answers as follows,

TH

Hey make three conftituting Principles in every Thing. Thefe they call Materia, » Forma, & Privatio. That is, the Matter, of which any Thing is made, The Form, which is wholly unknown to us. And the Want of that Form, For

.

1

you must know, that we must want a Thing be a fore we have it. pag. 166. «

L. Sr, it is no fmall Overfight in à Pretender to Logick to tell me, that Privation is one of Ariftotle's CONSTITUENT Principles; which fuffices to answer this id le fargon.

G. Yet your Article of Tranfubftantiation is no- a thing else, as I hope I have made it plain. And I a will shew you another Instance, wherein you fol- a low the Schoolmen too, and are grosfly misled by « them: that is, the Diftinction of Concomitancy. pag. a

166. "

L. Sr, you have made it just as plain, that Trans fubftantiation is a meer fargon, as you have made is plain, that the Heathen Jupiter is the true fupreme God adored by Chriftians: and as you have made it plain that our Men of Senfe believe neither Scriptures nor Legends. Truly Sr, if Afferting Falsehoods boldly be making Things plain, you have done great Feats in this Converfation. But I must tell you plainly, you are in a bad Way at prefent, unless you fucceed better than you have done hitherto, in making is plain that the Distinction of Concomitancy is a Meer Jargon. Let us then hear, what you have to say for yourself.

G. I have before told you of feveral Injuries a done to our Lord Chrift in Adding to his Comman- a dements, and making to yourselves Means of Grace, a which he has not inftituted. pag. 166. a

L. And I have before made it plain to a Demonf tration [part. 2. §. 3. §. 33.] that you have even contradicted the Practice of your own Church, upon both thofe Heads.

§. 38.

of Concomitancy, and Communion under one Kind,

» G. Va VV Hat I am to fpeak of now is an Error

on the other Hand, that is, of fub

» fracting from his Institutions, and the Means of Grace, which he has appointed. I mean in Taking » away the Cup from the Laity in the holy Sacrament.

Corift inftituted the Sacrament of his Body and Blood » as an effectual Means of Grace, calling it the Com» munion of his Body and Blood. Particularly of the » Cup it is faid, The Cup of Blessing, which we bleß, ✯ it not the Communion of the Blood of Chrift. 1. Cor. 10. . 16. And that we all partake of the Cup according to feveral Manufcripts of your own Vulgar » Latin. Omnes de uno pane, & de uno Calice partici » pamus. But that the Laity might not think them» felves deprived of this fo beneficial a Means of

the greatest Grace, the Schools have invented a » Definition they call Concomitancy, which is, that in

all Flesh there is fome Blood goes along, or is con» comitant with it. So that whoever eat the Flesh. » partake alfo of the Blood. pag. 167.

L. Really Sr, I wish you had studied our Divinity a little better. What do we say, that in all Flesh there is fome Blood go's along with it! And is this the Meaning of our Doctrine of Concomitancy! I cannot but pity your real or affected Ignorance. But that you may be better inftructed for the future, what our Divines teach is this, to Wit, that neither a living Body can be without Blood, nor the Blood of a living incorruptible Body without the Body itself. And therefore when the Laity receive the living Body of chrift under the Form of Bread, they muft by

Confe