Stones Rome maketh her best Saints And with fine Varnish her foul Idols paints Fit Saints indeed for such a Church as she Mock-Saints and Mock-Religion well agree In thirty four Churches at Rome onely and what 's that to the total there near 200 years ago were Reckon'd up by name 200 Reliques but yet in 13 of those Churches specified the Author concludes with besides others or and divers others or many others or others innumerable or an infinite Number Ex Libro a Stephano Planco de Patavia Romae Excúso Anno 1489. Now by Proportion what a numbeâ—rless Armado of these Reliques may be found in the other Churches at Rome and the rest of the Popifyed World The Monk of Charrovium Saint Laterane at Rome and Hildshein pretend to have the fore-skin of Christ cut off at his Circumcision This is a modest-Multiplication into three in comparison of the whiskers following yet Christ had but one ascended with his whole Body into Heaven The Chalice which Christ used when he said Mass forsooth the Platter in which the Paschal Lamb was eaten are to be seen in several places with these Papists sure they had good luck to scape the plunder of Jerusalem by Vespasian and the Priests must have notable skill to know them from other Plate for I never heard that Christ employed any Herald at Arms to Blazen his Coat or ingrave it on his Plate Besides it must be very durable to last so long as 1600 years Well suppose all these Doubts could be answered how comes it to pass that this Chalice is seen at Saint Mary's in the Isle of Lyons and in the Monastery of Austin-Fryars with the Helvians And the Platter to be at Rome Genoa and Orleance at the same time Here 's an increase of Multiplications In like manner they Multiply the Towel wherewith Christ washed his Disciples Feet the Pots in which he turned water into Wine to be seen at five places in three several Nations The Cross is multiplied to a whole Ship load no Town being so little but hath a piece of it The number of the Nails is also increased wonderfully at Millain Carpentras Rome Saint Helens Saint Crosses Churches at Sienna and Venice One at Colen in Germany one at Tryers at Paris in France with the Carmelites there another another at Saint Denis's and another at Bâ—urges another at the Abbey called the Sheeres and another aâ— Dragminian more than a Bakers Dozen Tâ—â—y pretend to have the Garments of the Virgin Marâ— as her Hair Kerchief Combs even heâ— very Shift Girdle Shoes Slippers and I know not what her very Milk beyond the quantity of what aâ—y Dayry-House can shew in a year And all these multiply'd as far as Popish Arithmetick will go It would be over tedious to number the rest respecting Saint John Baptists Head his Face Brains the tip of his Ear his Hair his Arm c. to be had at several places Yet the whole Head is at Saint Silvester's at Rome all the while VVhat a Cerberus do they make of the holy man yea more than a Cerberus for three times three heads won't do if this Romish Fantastical Figment were true At Rome they have Paul and Peters Bodies both their heads at Saint Lateranes and one of Saint Peters Teeth Yet Poictiers hath got Peters Jawbone and his Beard to boot Argenton in Berry has got Pauls Shoulder and in a word all Churches Dedicated to them have one p'ece or other of them Amongst them if you have Faith enough to believe them you may find Saint Peters Chair his Massing Garments his Altar the Sword with which he cut off Malchus his Ear his Crosier and sheep Crook and his Cudgel that he walkt with About which several places quarrel most fiercely each challenging his to be the right and makes all the rest Impostors Fine Catholick Doings It would require a Volume to particularize all and what a havock they make of the Saints Bodies who were to be single hearted in their lives yet these Wretches won't let 'm be single-Bodyed in their Deaths but multiply 'em and snarl about 'em as hungry Dogs do about a parcel of Bones c. If thou hast a Curiosity to peruse more se eeâ—â—ook before mentioned viz. The Man of Sin Printâ—d for Mr. Boulter in Cornhill 1677. A very ingeniâ—ous and Excellent Book p. 1â—2 c. CHAP. V. In the Entrance to the Mass let the Priest say OUr help is in the Name of the Lord who hath made both Heaven and Earth Blessed be the Name of the Lord from henceforth for evermore In the Name of the Father ✚ of the Son ✚ and of the Holy Ghost ✚ Amen Afterwards let him read the Introit of the Mass with his hands asunder and lifted up a little Here followeth the Mass of Corpus Christi Feast The Introit or Entrance 1 He fed them with the finest of the wheat Alleluja that is praised be God and filled them with the Hony of the Rock Alleluja Alleluja Alleluja Praise God Praise God Praise God The Psalm Rejoyce in God our Aid be glad in the God of Jacob. The Versicle Glory be to the Father c. Then let him begin and say again He fed them c. Then he must say Lord have mercy three times Christ have mercy three times and Lord have mercy three times Then let him go to the midst of the Altar and bowing himself a little and if it be to be said let him say Gloria in Excelsis Deo c. Glory be to God on High c. And here is to be be noted that at every to Morrow-Mass or Morrow-Mass he must always say Te Deum Laudamus Te Dominum c. We Praise thee O God we Confess thee O God c. Vnless it be said upon the Vigil or even of a Saints day or else in Lent or the Ember-days yeâ— upon Easter and Whitson-eve there must be said always what is set down in the Black Letter Glory be to God on high and in the Earth Peace to men of good will Et in terra pax hominibus bona voluntas We praise thee we bless thee we adore thee We give thee thanks for thy great glory Lord God Heavenly King God the Father Almighty Lord Jesus Christ the onely Son The Holy Ghost the Comforter of the Fatherless Lord God Lamb of God Son of the Father The First Begotten of Mary the Virgin Mother Thou which takest away the Sins of the World have mercy upon us Thou which takest away the Sins of the World receive our Prayers To the Glory of Mary Thou which sittest at the Right Hand of the Father have mercy upon us for thou onely art holy Sanctifying Mary Thou onely art the Lord. Which governest Mary Thou only art the most high Which Crownest Mary Jesus Christ with the Holy Ghost in the Glory of the Father Amen Notes Now comes the Priest in his Massing-Garb out of the Vestry to Act his part which you
Form must be used 5 These secrets are so called because the Priest mumbles them to himself In many of them are horrible Blasphemies this inserted here is not much amiss if it had been applyed to a better end the term signified used in this secret is wholly inconsistent with their Mass in which they affirm the thing not the thing signifyed to be exhibited CHAP. X. The Preface and Sanctus Here lifting â—p his hands asundâ—r he saith For ever and ever Answer So be it The Priest The Lord be with you Answer And with thy Spirit The Priest Lift up your hearts Answer We lift them up to the Lord. The Priest Let us give Thanks unto the Lord our God Answer It is just and meet so to do The Priest Verily it is meet and right equal and healthful that we should give Thanks unto thee Holy Lord Father Almighty everlasting God Because the New light of thy brightness hath enlightned the understanding of our eyes through the Mystical Incarnation of thy word That whilst we know God visibly we might by it be ravished by the love of invisible things Wherefore with Angels and with Archaâ—gels Thrones and Dominions and with the whole Troops of the Heavenly Militia we sing the Hymn of thy Glory Here he must join his hands together Saying incessantly and somewhat bowing himself over the Altar say Holy Holy Holy Lord God of Hosts Heaven and Earth are full of the Majesty of thy Glory Hosanna in the Highest Here he signeth himself with the sign of the Cross saying Blessed is he that cometh in the Name of the Lord Hosanna in Excelsis Notes You are to understand that the Priest mumbles many Secrets to himself for fear he should be heard and then bauls out to no purpose per omnia Secula Seculorum for ever and ever that the People who knew not a word of his Secret Prayers may say Amen This Word is Hebrew and declares the Consent of the Hearers and their concurrent Wish with him that prays therefore is it a strange and most gross Absurdity for them to say Amen to they know not what as if a man should sign and Seal such Writings as he never read nor ever heard read If this be not folly I know not what is see 1. Cor. 14. 16. c. 2 Here the Priest Salutes the People with his Backside to 'em the rest of this which they call the Sanctus was used though not in this manner nor to this end in some Ancient Churches and had it not been misapply'd might pass without Controul but when attributed to the Idol of the Mass t is horrible Blasphemy Note that besides the Barbarous Latine they intermix many strange words in their Mass Here they have Sabaoth and Osanna from the Hebrews which very few of the Mass-Priests can pronounce or understand Are not these Hodge-podge Prayers Now we are â—ome to it Afterwards Bowing himself profoundly before the Altar with hands Joined together he saith CHAP. XI The Canon of the Mass VVE therefore humbly beseech thee most merciful Father through Jesus Christ thy Son our Lord. Here the Priest standing upright must kisse the Altar on the 1 Right hand of the Sacrifice saying That thou accept and bless Here let the Priest make three Crosses upon the Chalice and the Bread saying 1 These ✚ Gifts these ✚ Presents these ✚ Holy and Unspotted Sacrifices When the Signes are made upon the Chalice let him lift up his hands saying thus Which first of all we offer unto thee for thy holy Catholick Church that thou vouchsafe to pacify keep unite and govern it throughout the whole World with thy Servant our Pope N. and our Bishop N. that is his own Bishop only Charity would have prayed for others also and our King 2 N. And they are Expressed by name then let there follow And all true Believers and such as have the Catholick and Apostolick Faith in due Estimation Here let him pray for the living Remember Lord thy Servants and Handmaids N. and N. In the which Prayer a Rule must be observed for the Order of Charity five times let the Priest pray First for himself Secondly for Father and Mother carnal and Spiritual and for other Parents Thirdly for special Friends Parishioners and others Fourthly for all that stand by Fifthly for all Christian People And here may the Priest commend all his Friends 3 to God But my Councel is That none make overlong tarrying there partly for Distraction of mind partly because of Immissions which may chance through Evil Angels And all that stand thereby round about whose Faith and Devotion unto thee is known and manifest for whom we offer unto thee or which themselves offer unto thee their Sacrifice of Praise for them and theirs 4 for the Redemption of their Souls for the hope of their Salvation and health and render their Vows unto thee the Eternal Living and true God Communicating and Worshipping the Memorial first of the Glorious and ever Virgin Bowing down a little let him say 5 Mary the Mother of our God and Lord Jesus Christ and also of his Blessed Apostles and Martyrs Peter Paul Andrew James John Thomas Phillip Bartholomew Mathew Simon and Thaddâ—us Timis Cletus Clemens Sextus Cornelius Cyprianus Laurence Chrysogomus John and Paul Cosme and Daman and of all thy Saints by whose merits and Prayers grant thou that in all things we may be defended with the help of thy Protection through the same Christ our Lord Amen Here let the Priest behold the Host with great Veneration saying Therefore Lord we beseech thee that thou being pacified wilt receive this Oblation of our bounden Service and of all thy houshold and order our days in thy peace and command us to be delivered from Eternal Damnation and to be numbred in the Flock of thine Elect through Christ our Lord Amen Here again let him behold the Host saying Which Oblation we beseech thee O Almighty God in all things to make Here let him make three Crosses upon both when he saith 8 ✚ Blessed ✚ Appointed ✚ Ratifyed Reasonable and acceptable that unto us it may be Here let him make a Cross upon the Bread saying ✚ The Body Here upon the Chalice And ✚ Blood Note that the Rubrick here says thus The three former Crosses are commonly made over the Host and Chalice the fourth only over the Host and the fifth over the Chalice Here with hands joined together let him say Of thy most dearly beloved Son our Lord Jesus Christ Here let the Priest lift up his hands and join them together and afterward wipe his Fingers and lift up the Host saying 7 Who the next day afore he suffered took bread in his Holy and Reverend Hands and his Eyes being lift up unto Heaven Here let him lift up his Eyes unto the God Almighty his Father Here let him bow down and afterward Erect himself up a little saying Rendring thanks unto thee he ✚ blessed he brake Here let him
every thing in order divised and brought in particularly to the Mass and to the Church for after that mans brain was once set on devising it never could make an end of â—â—aping Rite upon Rite and Ceremony upon Ceremony till all Religion was turned to Superstition â—â—â—â—â—fore cometh Oyle and Creem brought in by â—ope Silvester not wont to be hallowed but by a â—ishop That the Corporas should not be of Silk but only Fine Linnen Cloth That the Psalms should be 〈◊〉 on Sides the one fide of the Quire Singing 〈◊〉 verse the other another with Gloria Patri c. That Baptism should be Ministred at no other time the Year but only at Easter and Whiâ—sontide save â—â—ly to Infants and such as were in extreme infirmiâ—â— and that it should be required 40 Days before so â—â—termined by Pope Sixtus and therefore was it at Fonts were hallowed only at these two seasons 〈◊〉 which hallowing they keep still but the ordinance â—â—ey have Rejected Item that Bells also were Christned Item no Preist â—ould wear a Beard or have long Hair so appointed Pope Martin the first Item that Auricular confession â—ould be made that the Book of Decrees and deâ—â—tals should be stablished and transubstantiation â—â—firmed in which three arts Pope Innocentius the 〈◊〉 was the cheif doer about the Year of our â—â—rd 1215. Arguments against the Popish Mass and Transubstantiation To omit the Janglings of Critical Schoolmen about the Derivation of the word Missa Mass Iâ— which the Papists themselves cannot agree the moâ—â— probable opinion is that Missa is taken pro licentiâ— dimittendi populum that is the dismission or sendinâ— away the people by their Ite Missa est at the Conclusion of the Mass Or say others it takes denomination of that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dimission of the people alluding to thâ— story of the Hebrews licensed of Pharoah to Depart out of Captivity after eating of the Paschâ— lamb as an old Popish Book de Sacramentis saceâ— doâ—alibus has it c. Let it be what it will you maâ— note by the way that this word Missa was neveâ— used by the Greeks Yet such Latin Interpreters aâ— have in old times Translated the Antient Greeâ— Books as Eusebius The Tripartite History and others have made bold to render those term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to call the Congregation to convene Assemblies c. By the Terms of Missas sacere Celebrarâ— c. that is to make or Celebrate Masses So that yoâ— may conjecture that the word was not of old time attributed to the action of Consecration but 〈◊〉 Christian Assemblies gathered together Well 〈◊〉 best 't is a barbarous Latin word of an uncertain original and so let the Name pass Now to thâ— thing As the Unbelief of the Jews when our Lorâ— Jesus â—â—â—urned on Earth was a kind of Miracle coâ—sidering those â—tupendious sense-convincing Mâ—racles wrought for their Conversion so the freâ—â—â— and dotage of Our Mass-adorers is to be adâ—â—red at who prostrate their Reason Conscience and Religion in maintaining such a medley of superstition Blasphemy and Nonsence especially in these times of Gospel Sunshine wherein it has been baffled by unanswerable Arguments and made appear as really it is the very Invention of the Devil and his vicar the Romish Anti-Christ To encounter therefore this Contagion we will give you an Abstract of some Arguments that have been or may be us'd to overthrow it The holy Supper instituted by our Lord Jesus is a pledge of his Love and a Memorial of his Passion A Sacrament that nourishes seeds and refreshes the believing Soul But these idolatrous Papists turn it into a Soul-killing poyson quite changing the Nature of it of which take these brief Instances 1. There must be Wâ—ter mixt with the Wine which Bâ—llarmine says lib. 4. cap. 10. De Euchar cannot be omitted without grievous Sin verifying the saying of the Prophet thy Wine is mixt with Water Yet not one Drop of Water is mentioned by any of the Evangelists or Apostles when they treat of the Supper I read that Pope Honâ—rius the 3. suspended a poor Priest for ever ab oâ—â—icio beneficio from office and benefice for sacrificing without Water 2. They are by no means to use any other but unleavened Bread Bellarmine ibid. cap. 7. a silly superstitious Vanity like the former for Christ and the Apostles laid no such restraint but used the Bread that was commonly used where they were The Greek Church contends for leavened Bread only the Latins for unleavened This was one of the Crimes of the Priest last mentioned 3. Their Bread must be a little Wafer Cake This is notorious to all the World But if a Man may be so bold to ask them in what part of the World such water Crustlings are used for Bread without doubt 't is in Vtopia that is no-where where Natives No people make it their daily Food But the Mystery is it gives a lift towards Transubstantiation for if it be No bread it may with ease be somewhat else and what that should be you shall hear anòn 4. One of these Wafers only is to be broken into three parts and all that too for the Priest alone to devour The Communicants have it whole but a less Wafer such as Letters are seal'd withal so that there is no breaking of Bread for them â— Quite contrary to Christ who first did break the Bread and then being broken gave the same Bread to his Disciples note that the Priests morsel must be broken over the Chalice least any Crum should be lost So the People must have theirs whole to avoid the like Danger forsooth as Durandus and Salmeron tells us 5. The consecration lies percisely in these words This is my Body this is my Blood saith Bellarmine de Eucar lib. 4. cap. 13. he ought not to have left out enim for though the Gospel doth since his Missal hath it and himself us'd it but at the end of the Chapter before quoted His Modesty in this place is singular the Scripture says that every creature of God is sanctifi'd by the word and Prayer and our Lord first takes Bread next Blesseth it then breaks it after gives it to his Disciples biding them take eat and lastly saith This is my Body without any for of theirs And can the Consecration lie in the last words only It cannot be common but consecrated or blessed Bread that is Christs Body And this Bread was Blessed or consecrated before Christ saith thereof This is my Body 6. The consecrations must be uttered by the Priest secretly that no body else may hear it And why must he so mutter Because forsooth 1 Hannahs voice was not heard only her lips moved and she they say was a tiype of the Church And the Lord said to Moses Wherefore try'st thou to me when he said nothing And the Prophet said speak in your Hearts
For Christs Body is not they confess white round and thin nor his Blood grateful and pleasant And Bread and Wine there is none at all you hear and must believe there 's an end on 't this is Bedlam Doctrine with a Witness 'T is a strange Parodox to me that Christ should eat his own body and drink his own blood yet they affirm it why so why then say I the Body and Blood of Christ was in his own mouth and stomach and yet sitting at the table with his Disciples at the same time It was broken and whole eaten and uneaten and all at once Nay his blood was shed and in the Cup and thence drank by himself yet not one Drop missing out of any Vain of his Body Ay and to confound us the Eater was the thing Eaten and the thing Eaten was the Eater to For with his Body did he Eat and this his Body that he Eat so his Disciples did Eat him as Crucified and dead his Body broken and blood â—â—â—d but he was still alive untouched and before their faces these are monstrous Goblins The Scripture assures us t is true BREAD and WINE that we receive in the Sacrament Matth. 26. 26. Mark 14. 22. Luke 22. 19. And the Apostle calls it bread no less then three times after the Consecration 1 Cor. 11. 26 28. And calls the Cup the Communion of Christs Blood and Bread the Communion of his Body Chap. 18. V. 16. c. Certainly the most Idolatrous among the Heathens may learn Idolatry from these Nicknamed Christians the Ancient Romans us'd to make their Gods of wise or at least Valient Men the Greeks chose reasonable Creatures for the object of their adoration The Egyptians more brutish then the 〈◊〉 would yet have a living Creature for their chief Diety But papists take a senseless lifeless thing O more then Heathen Idolatry O fulsom Nicknam'd Eucharist away with thee Reader if thou dost but impartially consider these Arguments and brief Reasonings I am satisfied you will judg this Mass to be no Institution of Christs but rather a most abominable rabble of Blashphemys patcht together by the Antichristian synagogue of Rome in opposition to the worship of the Everliving Jesus and a thing quite different from the sacred supper of the Lord. By this Mass ariseth false hope and a false remedy is promised to wicked lives for such if they hear Mass in the Morning think all 's well and bolster themselves up in security giving the reins to all kind of sensuality and the Debaucheryes that are Alamode For who would deny himself of his beloved pleasure though never so contrary to true piety that believes alittle Mercenary Priest A mass or some Holy water can expiate his sin O says one I am now purged from all iniquity and am a good Catholick Innocent as the Child unborn Ay Crys another I thank God I saw my Maker to day I am well enough so takes his Evening wallow in wickedness and next Morning a Mass makes him a Saint again Certainly that can be none of Gods way that incourages men to vice as this 〈…〉 which besides its Numberless abominati◠〈…〉 d in a language unknown to the People and therefore had it been never so good no way edyfying as the Apostle says in one of his Epistles to the Corinthians mentioned before Objection me thinks these words at every plain This is my body what will you make Christ a Lyer the Catholick Church of Rome take them litterally and you ought to believe it Answer the Scripture is not always to be taken aâ— the lerter foundeth but the intent and purpose of the holy Spirit the Dictator of it is to be minded For â—â— you will always follow the bare words you will quickly shake down the greatest part of Christianity What 's plainer then thi my Father is greater then I John 14. 28. whence sprung the Arrian Heresie yet Christ says John 10. 30. I and my Father are one whence some deny'd the distinction of Persons in the Trinity It is said Acts 4 32. that the multitude of believers had one heart and one soul yet every one of them had a heart and soul peculiar to himself He said that the Man and Wife are one Flesh yet each has a distinct Body Judah said of his Brother Joseph he is our Flesh Gen 37. 27. yet he has not their real Flesh 't is said of Melchiseâ—â—â—h that he had neither Father nor Mother yet he had both Christ is called a Rock a Door a Lamb a Vine c. yet he was not really and materially such the Cup is called the New Testament yet call it a Metonimy so that you may see by these and many other Instances of 〈◊〉 like Nature how frequently such figurative and â—â—opical Speeches are used in Scripture as may be seen 〈◊〉 large in a late Book intituled Tropologia and 〈◊〉 sacra c. And why must this only Text be so 〈◊〉 confined to a meer literal interpretation 〈◊〉 the sense and reason in the World 〈…〉 culous to say that a thing is done in 〈…〉 it self this Sacrament is used in 〈…〉 therefore not Christ himself 〈…〉 both Visible and Invisible but the Sacrament is visible and the Body of Christ invisible therefore they are not one the Body of Christ is food not for the Body but for the Soul and therefore it must be received by faith only which is the Souls mouth Hence Augustine says in Johan tract 15. Quid paras ventrem dentem Crede manducasti Why makest thou ready thy Tooth thy Belly Believe thou hast eaten Here 's a Sylogism for you in Datisi Of whatsoever sort the Mouth is of such is its food But the Mouth of the Spirit is spiritual not bodily Ergo it receiveth Christs Body spiritually not bodily Spiritual hunger must be spiritually satisfied the most delicate and pallate pleasing dishes cannot content the longings of the fasting Soul 't is only spiritual Food lie feeds on In my Judgment the very Mice are wiser then these Dating Priests for if the wafer were not real bread for all the Priests conjuring they wou'd never steal it away and eat it But if it be a God then the Church Rats are well fed when they are banqueted with Gods Flesh Under the Law No man was to eat or drink Blood yea the prohibition is repeated in the Acts of the Apostles but these blood thirstly Priests gulge of their Gods Blood unmercifully yea in the very time of their lent even on Good-Friday they eat Flesh and drink blood when the poor Lay-men must not eat an Egg or a Mess of Milk under pain of Church curses if not Damnation If this Bread could be metamorphos'd into Christ real Christ St. Paul needed not to have wish'd to be dissolved and to be with Christ when he might be every day with him at the Altar But alas that Blessed man knew better things The Scripture and all the antient Fathers tells us that Christ is ascended into Heaven and is there to remain at the Right hand of the Father how can it be true then that every Mass Priest can conjure him down to be eaten at pleasure Ay â—â—d make a horrible Multiplication of him I could 〈◊〉 〈…〉 though from Antiquity if it were need◠〈◊〉 how can the Sacrament be called a break 〈…〉 〈◊〉 if there be no Bread remaining unriddle 〈◊〉 God makers I have read that Henry the 〈◊〉 Emperor was poyson'd in the Host and victor 〈◊〉 in the Chalice what a poyson'd God! 〈…〉 〈◊〉 Sacrament could speak and doubtless 〈…〉 it were alive it would cry out O! I am bitter 〈◊〉 swallow'd I perish I mould I am kept in a Box f 〈…〉 of Rats if you leave me out all Night I shall be d 〈…〉 before Morning If the Mouse gets me I am gonâ—â— Bread I am no God don't believe the wretches muâ— murder murder c. I will conclude my Argument 〈…〉 st this Upstart transubstantiation which wi 〈…〉 up from the bottomless Pit in the time of Pop◠〈◊〉 at the â— at the Latarant Councel in Rome abou◠〈…〉 rs agoe with these pithy Sentences of a few 〈◊〉 Fathers 〈◊〉 in his homily on Levit. says si secundum literaâ— naris c. that is if ye follow that which is written after 〈…〉 ener unless ye shall eat the Flesh of the Son of Man 〈◊〉 shall be no life in you that letter kills So Chrysosto◠〈◊〉 Hom 46. Caro non prodest c. The flesh profiteâ— that is to say my words must be taken and expounde◠〈◊〉 by Spirit for he that heareth after the flesh gainet◠〈◊〉 Now what is it to understand Carnally to take 〈◊〉 simply as they be spoken and not to consider any fur◠〈◊〉 meaning therein for things must not be judged 〈…〉 seen but all Mysteries must be seen with inwar 〈…〉 that is to say spiritually Teitullian Contra Marc 〈…〉 says Christus accepit panem Corpus suum fe 〈…〉 est Corpus meum dicendo id est figura Corpor 〈…〉 that is Christ took Bread and made it his Body say 〈…〉 Body that is to say the figure of my Body 〈…〉 Augustine Irenaus c. say with one voicâ—