thus. GOD doth communicate, or can communicate to the Creature, in a finite Degree, that which he poffeffeth in an infinite Degree. For Example; God hath an infinite Power, whereby he can do all Things at once. Therefore he communicates, or can communicate to the Creature, a finite and limited Power, whereby it may do divers Things at onces as appears in a Man: For he can fee, hear, talk, and walk, at the fame Time. GOD hath alfo an infinite Wifdom and Knowledge, whereby he knows all Things at once. Therefore he communicates, or can communicate to the Creature a finite Knowledge, whereby it may know divers things at once. And even fo GOD hath an infinite virtutal Extent, which is called Immenfity, whereby he fills all Things and all Places at once. Therefore GOD communicates, or can communicate to a Creature (viz to a Body) a finite Extent, whereby it may fill divers Spaces, and occupy feveveral Places at once. Whence it follows that Chrift's Body may be in divers Places at the fame Time; viz. in Heaven, and in the Hoft.

ANSWER.

12. To this I Anfwer, That as GOD cannot be in two Places (for Example, in Heaven and upon Earth) without being in all thofe Places that are between both: (for then he would be diftant and feparated from himself:) So Chrift's Body cannot be in two diftant Places (viz. at Paris and at Rome; in Heaven, L

and

and upon Earth in the Hoft ;) without being in all thofe Places that are between both: For then it would be diftant and separated, from itself; which is impoffible, as hath been fufficiently prov'd. Therefore, fince that Chrift's Body is not in all Places between Paris and Rome, and between Heaven and Earth; it follows that it is not in Heaven, and upon Earth in the Hoft, nor at Paris and Rome in confecrated Hofts. So that to make a Creature (for Example, the Body of Christ) to partake of GOD's Extent or Immenfity, it is fufficient that as GOD (by his infinite Extent) occupies all Places; fo Chrift's Body fhould (by its finite Extent) occupy fome Place, But if (to make it partake, in a finite Degree, of this Divine Attribute of Immenfity; it must be in divers Places: Yet it is fufficient that it be in divers Places fucceffive

ly, and not at once. Or if (to make it partake of this Attribute) it must be in divers Places at once; yet it is fufficient that it occupies them by its feveral Parts: For Example, that the Head be in one Place, and the Feet in another, &c. In a Word, that it be without Discontinuance or Separation; as GOD is every-where without Difcontinuance. Thus the Learned Mafter Bruguier then anfwer'd, and much better. But I cannot remember his full and compleat Answer.

4

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OBJECTION

OBJECTION IV.

THE fourth Objection is this. If divers Bodies may miraculously be in one and the fame Place; then it alfo follows that one Body may miraculously be in divers Places: There being no more Difficulty or Impoffibility in the one, than there is in the other. But divers Bodies may miraculously be in one and the fame Place. For JESUS CHRIST came into the Room where his Difciples were, the Doors being shut; which he could not have done, if his Body had not penetrated the Doors. Befides, it is faid that JESUS CHRIST was born of the Virgin Mary; and confequently Mary was a Virgin both before and after his Birth: Which could not have been, if JESUS CHRIST had not penetrated her Belly, and came forth without Fraction or Overture. Laftly, JESUS CHRIST penetrated the Stone that was laid on his Sepulchre, when he rofe again. And it is faid that he penetrated the Heavens, when he afcended."

ANSWER.

14. To this I Answer, First, That it is not faid,that JESUS CHRIST came in,the Doors being hut. For these are the Words; The fame Day when it was Evening, and the Doors being but for fear of the Jews, Jefus came, &c. John xx. Which Words do indeed fhew the Time when Jefus came in unto his DifL 2

ciples,

ciples, but not the Manner of his Entry by Penetration. But if the Words be tranflated, (the Doors being shut,) and that they do import that the Doors were not opened by any Body; yet they do not exclude the opening of them in the twinkling of an Eye, by the divine Power, fince we have Examples of this in Holy Scripture. For, Acts. v. We read that the Apoftles went out of Prifon, though the Doors had been faft shut, but it is faid, That the Angel of GOD opened them. And, Acts xii. The Door of the Prison opened to St. Peter, of its own accord, That is, without being opened by any Body. And fo it is faid, that JESUS CHRIST entred, the Doors being fhut, or having been fhut. Which excludes the opening of them by any Body, but not the opening of them by a divine Power, in fo fhort a Time that it was undifcernable.

Secondly, I Anfwer, That the Virgin Mary was a true Virgin, both before and after her Delivery; if by being a Virgin, be meant, not to have had the Company of a Man. But it is certain that JESUS CHRIST came out of the Virgin's Belly, by opening her Womb. For it is faid, St. Luke ii. That Jofeph and Mary carried Jefus to Jerufalem, to prefent him to the Lord: As it is written in the Law: Every Male that openeth the Womb, fhall be holy to the Lord.

Thirdly, I Anfwer, That JESUS CHRIST did not penetrate the Stone that was laid on his Sepulchre. For it is faid, St. Matth. xxviii.

That

:

113` That the Angel of GOD rolled it back from the Door of the Sepulchre.

Fourthly, I Anfwer, That when it is faid, Heb. iv. That JESUS CHRIST penetrated the Heavens, we must understand it improperly, in the fame Manner as it is commonly faid, that an Arrow penetrates the Air. That is, the Air gives way to the Arrow that paffeth through the Air. And fo JESUS CHRIST, penetrated the Heavens, because the Heavens gave way to his Body; and not that the Heavens and his Body were in one and the fame Place.

15. ALL the Romish Doctors agree with us, That modal Accidents (which are nothing elfe but the Manners of the Being of Substances, as Action, Paffion, Relation, Figure, &c.) cannot be, without a Subject, That is without their Subftance; no, not by the Power of GOD himself. But all the Objections by which they endeavour to prove that the Accidents of the Bread and Wine may exift without a Subject; (that is,. without a Substance;) do prove the fame Thing of modal Accidents too. So that I fhall not ftand now to repeat thofe Objections, with their Anfwers, which are fet down at large in my Difpute about the Eucharift.

OBJECTION V.

16. THE Fifth Objection is drawn from Mal. i. in these Words: From the rising of the Sun, unto the going down of the fame,