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lexand. VII. Pont. Max. auctore Cafare Rafpono ejufdem Bafilica, Canonico. Roma, 1656. p. 364, &c. And of the Miraculous Difference it Thewed when it was touched by Virgins and by Marryed Women! See the Devotions of the Roman Church, p. 31. Where you will find other Authors Quoted, as Bollandus, Act. Sanit. ad Jan. 1. de Præputio Chrifti, and Rivet. Apologia pro S. Maria Virgine: Lib. 1. c. xvii. Cardinal Tolet, in cap. ii. Luc. Annot. 31. and Salmeron, in Evang. Tom. 3. Tract. 36. And that though it is ftill at Calcata, yet it is carry'd about at Podium with great Veneration upon the Feast of the Afcenfion. Salmeron in the place above Quoted tells out of the Legend of Jacobus de Voragine, that the Bleffed Virgin gave this Prapucium firft to Mary Magdalen, and that it was brought afterwards by an Angel to Charles the Great at Aken, and how after it came to be laid up in the Lateran: Whence these Verfes,

Circumcija Caro Chrifti, Sandalia Sacra,
Atque Umbilici viget hic Precifio chara.

Put thus into English.

Chrift's foreskin and bleft Sandals are kept here,
And what was cut from off his Navel dear.

I suppose they meant the Cutting of His
Navel String. And His Sandals (though it
is not faid that He wore any, He is always
Painted bare-foot) will come in here too for

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Latria, for the fame Reafon which T, Aquinas gives for Latria as due to the Cross, (a) propter Membrorum Chrifti contactum, because it Touched the Body of Christ. Then all his Clothes muft come in for the fame Reason, and the Nails and Spear that pierced Him. And why not the Spittle that was thrown in His Face? For the Cross was as much his Enemy (as far as Wood could be) as any of the other, or the Spittle it felf. And I know not why the Crucifiers fhould not be Admitted too, though they touched Him with a Hoftile Mind, as fome have Sainted Judas, becanse he was an Inftrument in our Redemption. For ther is no Stop in Superstition more than in other Arts.

But I must not forget my Friends the SchoolMen upon this Occafion, they Difpute, that the Foreskin being of the Intirenefs of the Body, it must have been Reunited to the Body of Christ upon His Refurrection, elfe that the Intire Body did not Arife. (b) Suarez therefore Concludes, that the Body of Christ at the Refurrection had a Foreskin, and has now in Heaven. But what then will he do with that Foreskin, which is fhewed in the Church here below? He fays, that the Foreskin belongs to the Intirenefs of the Body, non Formaliter, fed Materialiter, not Formally, but only Materially, and fo the business is made up! But he adds, that Innocent

(a) Par. 3. Qu. 2. Art. 4 in the Conclufion. (b) Suar. in 3. Par. Qu. 54. Act. 4. Difp. 47. §. I.

Innocent iii. did call in Question the Truth of this Foreskin upon Earth. Is it a Question then? And do the People ftill pay Latria to it? How comes this to be Suffered in the Church? In the Church that is Infallible!

But feveral Parcels of the Blood of Chrift Shed upon the Crofs are likewife fhewed, and (a) Creffy quotes Matth. Paris for a Signal Teftimony of it.

To this fays (b) Aquinas, that whatever belongs to the Nature of an Humane Body was wholly in the Body of Christ when He arofe, as His Flesh and Bones, and His Blood, and that intirely without any Diminution, otherwife (fays he) it had not been a perfect Refurrection. And afterwards, (c) that all the Blood which flowed from the Body of Christ, Rofe again in His Body. But as for that Blood (fays he) which is preferved in fome Churches for Reliques, it did not flow from Chrift's Side, but is faid to have flowed Miraculously from a certain Image of Christ that was pierced. Yet the People pay Latria to it, Grounded wholly upon a Legend! And Aquinas gives no further Af furance of it, than that it was faid. Is not this Worshipping in Faith! What Blood was that which came out of the Image? Was it Christ's Blood? And how was it made fo? Was it Tranf-fubftantiated, or was it Blood Mar terially, though not Formally? Or had it only the Colour of Blood, the Accidents remaining without the Substance? Vasquez comes pretty

(a) Ch. Hift. 1. 2. c. 13. (b) Part. 3. Qu. 34. Artic. 2. Refpondet dicendum. (c) Ibid. ad Tertium.

pretty near this when he fays, (b) That no Portion of the Blood of Chrift did remain on Earth under the Form of Blood, but only under its Colour, amiffa Forma Sanguinis, having loft the Form of Blood.

L. What is this Matter and Form with which they keep fuch a Stir?

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G. They make three Conftituting Principles in every thing, these they call Materia, Forma, et 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 you must know that we must Want a thing, before we Have it!

L. Trouble me no more with this Jargon. I pin not my Faith upon Schoolmen.

G. Yet this Article of your Faith, that is, Tranf-fubstantiation, it nothing elfe, as I have (I hope) made it plain. And I will fhew 'you another Inftance wherein you follow them too, and are grofly Mifled by them, that is, the Diftinction of Concomitancy.

L. What is that? I know it not.

(40.) G. I have before told of Several Injuries done to our Lord Christ, in Adding to His Commandments, and making to our felves Means of Grace which he has not Inftituted. What I am to fpeak of now is an Error on the other hand, that is of Substracting from

(b) In 3 par. Thomæ. Qu. 5. Artic. 2. Difp. 36, c, &. See alfo c. 4.

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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, Christ Inftituted the Sacrament of His Body and Blood as an Effectual Means of Grace, calling it the Communion of His Body and Blood. Particularly of the Cup it is faid, (a) The Cap of Bleffing which we Bless, is it not the Commu nion of the Blood of Christ? And that we all Partake of the Cup, according to feveral Manuscripts of your own Vulgar Latin, Omnes de uno Pane, et de uno Calice participamus. But that the Laity might not think themselves Deprived of this fo Beneficial a Means of the Greatest Grace, the Schools have Invented a Distinction 7. Call Concomitancy, which is, That in all Fleb there is fome Blood goes along, or is Concomitant with it, fo that whoever Eat the Flefb partake alfo of the Blood.

L. And is not that True?

G. Really, My Lord, I know not. But I am fure it is a Nicety. For Flefb may be fo dryed that no Blood fhall appear in it, and in a Wafer there can be None, without having Recourse to Miracle. I think it is making too Bold, to throw off the Inftitution of Chrift, upon fuch Imaginations of our own; which Imply that there was no need of the Inftitution of the Cup, for if it be not Necef

fary

(a) 1 Cor. x. 16. 17.

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