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216 Christ himself, upon the speach and promise of the same Sacrament. For the mysterie of it is so supernatural and divine in itself, and withal so low and base for our sakes, by the shew of the formes of these terrene elements under which it is, and we eate it; that the unfaithful and infirme doe so stumble at Christ in the Sacrament, as the Jewes and Gentils did at Christ in his humanitie. For, the causes of contradictions of the Incarnation and Transsubstantion be like. And it may be verily deemed, that whosoever now can not beleeve the Sacrament to be Christ, because it is under the formes of bread and wine, and is eaten and drunken, would not then have beleeved that Christ had been God, because he was in shape of man, and crucified. To conclude, it was not a figure nor a mysterie of bare bread and wine, nor any Metaphorical or Allegorical speach, that could make such a troup of his Disciples revolt at once. When he said he was a doore, a vine, a way, a Pastour, and such like (unto which kind of speaches the Protestants ridiculously resemble the words of the holy Sacrament) who was so mad to mistake him, or to forsake him for the same? For the Apostles at the least would have plucked them by the sleeves, and said: Goe not away my Masters, he speaketh parables. The cause therfore was their incredulitie, and the height of the Mysterie, for that they neither knew the meanes how it might be present, nor would beleeve that he was able to give his flesh to be eaten in many places. And even such is the unbeleefe of the Heretikes about this matter at this day.

68. Peter answered.) Peter answereth for the Twelve, not knowing that Judas in hart was already naught, and beleeved not Christs former wordes touching the B. Sacrament, but was to revolt afterward as wel as the other. * Wherein as Peter beareth the person of the Church and al Catholike men, that for no difficulty of his word, nor for any revolt (be it never so general) of Schismatikes, Heretikes, or Apostataes, either for this Sacrament or any other Article, wil ever forsake Christ: So Judas was the chiefest suborner, maintayner, and father of this heresie against the real presence of Christs bodie and bloud in the B. Sacrament, and of the revolt from him for the same: as S. Augustin teacheth in enarratione Psal. 54. adver. 22. & Psal. 55. ad ver. 7. declaring withal that this was the first heresie against Christs doctrine, and worthily commending S. Peter for his humble obedience, in receiving Christs speach, and firmly beleeving his words to be true and good, which he did not yet understand. By whose example therfore when company draweth us to revolt, let us say thus: Lord, whither or to whom shal we goe, when we have forsaken thee? to Calvin, Luther, or such, and forsake thee and thy Church with the unfaithful multitude? No, thou hast the words of life, and we beleeve thee, and thy Church wil not nor can not beguile us. Thou hast (saith the same S. Augustine) life everlasting in the ministration of thy body and bloud. And a litle after: Thou art life everlasting itself, and thou givest not in thy flesh and bloud but that which thyself art.

VII.

FTER these things walked ‘into Galilee’, for he would not walke ‘into Jewrie’: because the Jewes sought to kil him. And the festival day of the Jewes, * Scenopegia, was at hand. And his Brethren said to him, Passe from hence, and goe into Jewrie; that thy Disciples also may see thy workes which thou doest. For no man doth any thing in secet, and seeketh himself to be in publike. If thou doe these things, manifest thy self to the world. For neither did his Brethren Rh