But, my friends, more of you, Roman Catholics, say upon this subject, “that as the body of our Saviour entered into the room where the Apostles were assembled together, though the windows and doors were closed at the time, that therefore the body of our Saviour was and can be in many places at the same time.”—The answer to this is plain; for in order that this objection would hold good on the present occasion, it would be necessary to shew that when the body of our Saviour was in the room with the Apostles, it was also in another or a thousand different places at the same instant of time. Many natural reasons also could be given as to how the body of our Saviour might have entered the room of the Apostles without their perceiving him enter, or without supposing that his body was in many places at the same time. There are more Roman Catholics who, in endeavouring to explain the mode by which our Saviour’s body might be present in many places at the same time, assert, “that as our Saviour fed the multitude of the five thousand with five loaves, without any increase as to the number of the loaves, that therefore our Saviour’s body could, by a similar mode of reasoning, be received by many at the same instant.” {30} But, my friends, in order that this argument would hold good in the present instance, it would be necessary that each of the multitude referred to would eat an entire loaf wholly and substantially, without part or parcel; for Roman Catholics hold, that it is not a part of our Saviour’s body, but the whole of his body, which is taken by each individual, on receiving their sacrament. Some Roman Catholics also endeavour to show our Saviour’s body could be present in many places at the same time, “by attaching to it a velocity, or what is the same, a quickness, which would be almost equal to an infinite velocity or quickness; so that no sensible interval of time would exist between a body being here and a thousand separate parts of the globe at the same instant.” But this is totally subversive of the doctrine of Transubstantiation; for, no matter how great the velocity or quickness of the body might be, still, if that quickness were not equal to an infinite quickness the doctrine of Transubstantiation could not be proved. For, some interval of time (if the velocity be not equal to infinite) must exist between the body of our Saviour being here, being in France, being in America, and in a thousand other places, which is contrary to Roman Catholic doctrine; which asserts, “that as long as the species of bread and wine continues, so long does Christ exist in the sacrament;” which words clearly prove, that our Saviour’s body is not to leave the sacrament at any time, and, therefore, such a supposition of quickness being attached to the body of Christ, is perfectly absurd and contradictory to Roman Catholic doctrine.