living bread you have all him in it and so you are deprived of nothing He gave us his body not his Carcasse without blood In his body we have all both body and blood You take both from us we give both Agreable to this sayth S. Paul 1. Cor. 11.27 Therefore whosoever shall eate this bread or drink this Chalice of our Lord unworthyly he is guilty of the body and blood of our Lord which he could not be if he did not receive both body and blood so that by either eating or drinking both are received Againe Luke 24. v. 30. And it came to passe whyle he sat at table with them the two disciples in Emaus he tooke bread and blessed and brake and did reach to them Twice Christ with his owne hands gave the Communion First at the last supper under both kinds Secondly here at Emmaus under one kind only For many Holy Fathers without ever scrupulizing at the giving only one kind absolutely say Christ here gave thē the Communiō And the Text insinuates as much by the use of those Sacramentall words of taking blessing breaking reaching with the ensuing effect of opening theyr eyes to know him to be the same Christ who at his last supper had done the same action So that it is the more probable that he did administer Cōmuniō under one kind thē that he did not How thē dare you absolutely condemne this They object drinke ye all of this Matth. 26. But this command was only given to all then present and was fullfilled And they all dranke of it Mark 14.23 So when he commanded do this He did not commaund Lay men to do what he did Theyr other objections are excellently answered by the Scriptures alledged in the Councel of Trent Sess 21. c. 1. in these notable words he that sayd unlesse you eate the flesh of the Son of man and drinke his blood you shall not have life in you hath allso sayd If any one eat of this bread he shall life for ever And he that sayd He that eateth my flesh and drinketh my blood hath life everlasting hath allso sayd The bread which I will give you is my flesh for the life of the world he that sayd Who so eateth my flesb and drinketh my blood dwelleth in me and I in him hath likwise sayd He that eateth this bread shall live for ever What need wee more then to live for ever THE XIV POINT Of the Masse or of the Holy Eucharist as it is a Sacrifice 1. CHrist in his last supper sayd Luke 22.19 Do this in remembrance of me We must see then what Christ did that we may know what is commanded here to be done If he did offer his Body and Blood then in Sacrifice the Church allso is bound to have some Ministers doing that in remembrance of him We say then that Christ did then offer his body and blood in Sacrifice and we say that the doeing this is the very essence of our Masse I know as soone as Protestants heare the word Remembrance they will object that Christ can not be really offered there where the offering is done to his Remembrance I answere that S. Paul tells us what it is to do this in Remembrance of Christ 1. Cor. 11.24.26 This do ye in Remembrance of me for as often as you shall eat this bread and drink the Chalice you shall shew the death of our Lord untill he come Christ here is remembred by us to have dyed for us yet he doth not here really dye againe bloodily but this unbloudy Sacrifice is done in remembrance of his real bloudy death It is not only in Remembrance of him that we do this but we do this in Remembrance of him dying for us a bloody death upon the Crosse Now his beeing truly present maketh the Remembrance not lesse but more lively and perfect For if a Prince who had gained a great battel with much losse of his blood would have yearely some action or representation exhibited in remembrance of it would in person be present with his wounds acting his owne part the representation would not cease to be a Remembrance but it would rather be a far more lively Remembrance as often as the king should act his owne part And the yeare he should not do this the Remembrance would be lesse lively and lesse representative so c. How perfectly in this Sacrifice is Christs death represēted whilest by the force of these words This is my body only his body is put in shape of bread in one place wholy different from that other place in which by force of those words This is my blood his blood in a liquide shape of wine like blood lately shed is put in the Chalice a part from his body 2. Now I will shew that Christ did truly Sacrifice and offer up his body and blood under the formes of bread and wyne First out of the old Testament Psal 100. v. 5. it is sayd of Christ Our Lord swore and it shall not repent him thou art a Priest for ever of the order of Melchisedech which words S. Paul 5. Heb. 10. sayth to have bin spoake of Christ and of this is Priesthood We have great speach sayth he and inexplicable to utter because you are weake to heare You must looke therefore for a mystery not easily understood by new Christians The famous Priesthood in the old Law was settled in Aaron and his Sonns Levit. 8. they offered bloody Sacrifices and yet our Saviour is not sayd a Priest according to the order of Aaron but of Melchisedech who was not so much as a Iew. He whose descent is not counted from them took tythe of Abraham and blessed him that had the promisses Heb. 7.6 which sheweth he was a Priest of higher dignity then Abraham as S. Paul here proves Lett us see now all that the old Testament sayth of Melchisedech and his Priesthood and you shal find it to be only that which is written Genesis c. 14.18 But Melchisedech King of Salem bringeth forth bread and wyne And he was the Priest of the most high God And he blessed him Abrahā and he gave him tythes of all So unanimous is the consent of all the H. Fathers who did write either upon this text of Genesis or on that of S. Paul or that of the Psalme that the Priesthood of Melchisedech did consist in offering bread and wyne by way of Sacrifice to God and that Christs beeing a Priest according to his order did consist in his offering up and sacrificing his body and his blood for us under the formes of bread and wyne that to deny this is to crosse all antiquity see the Rhemists upon these two last Texts Now becaufe Christ to the end of the world offereth still this sacrifice by his Vicars or Ministers hands in the Sacrifice of the Masse He is sayd to be a Priest for ever according to the order of Melchisedech For by force of these words This is my
Some places are more Holy then others we therefore laudably make Pilgrimages and Processions to such Holy places 1. OVt of Holy Scripture it is evident some places were more Holy then others and for that respect choyce was made of such places to performe the best acts of devotion The great Patriarch Abraham had digged a well and there called upon God by that solemne oath which he made to Abimalech Gen 21.31 Wherefore he called that place Beershebath that is the well of the oath This is the place of which it is sayd Gen. 26.23 And he Isaac went up from thence to Beersheba And the Lord appeared to him that night saying I am the God of Abraham I will blesse thee and multiply thy seed for my dead servants Abraham sake HeÌ„ce the Well was accounted a sanctified place And you shall find in the 46. Chap v. 1. that Iacob or Israël many yeares after taking his journey with all things that he had towards Aegypt came to the well of the oath and offering there Sacrifice to the God of his father Isaac who there as I sayd appeared to Isaac he heard God by a vision in the night calling him c. You see Iacob with all his Children beginning his journey with a Pilgrimage to this Holy Place you see that purposely he makes choyce of this place to offer there Sacrifice You see God in this Holy place favoring him with a heavenly vision as he had done his Holy Father Isaac in the same place Doth not then God make choyse of some particular place rather then of others 2. The place where God appeared is to be called and hield Holy So Exod. 3.5 God out of the burning bush to Moyses sayth draw not nigh hither loose of thy shoe from thy feet For the place wherein thou stands is Holy ground to witt made Holy and sanctified by the presence of God or rather of an Angel sent as Gods Embassadour For Acts. 7.30 S. Stephen sayth There appeared to Moyses an Angel in the fire of the flame of a bush saying loose of thy shoe for the place wherein thou standest is Holy ground Whence it was the transitory presence of an Angel appearing for that so short a time which did Sanctify this place and make respect and reverence due to it upon that account Therefore by good consequence the permanent abode of a Saints body resting in such a monument may do the like that is may Sanctify this place This is allso made evident by the mouth of that Angel who exacted reverence to be done in the place where he appeared Ios 5. saying to Iosue I am the Captain of the Hosts of our Lord loose thy shoe from thy feet For the place wherein thou dost stand is Holy The ordinary common field of Iericho was by the Angels presence made so Holy that it was indecent to tread upon it with a shoe Wherefore those who come bare foot to the Bodyes of Saints commit no superstitious excesse in devotion 3. Moreover some places are farr more Holy then others There was a place in which the Propitiatory or Mercyseat stood called Sancta Sanctorum the Holy of Holyes or the Holiest of all to which place for reverence to it none approached but the High Priest alone once a yeare not without blood Hebr. 9.7 Thus offering Sacrifice allwayes when he entred this so Holy a place which is the highest act of worship And because Sacrifice was the highest act of worship God would not permitt that to be performed in any ordinary Holy place But he thus commanded the people of Israël Deutr. 12.5 To the place which the Lord your God shall choose out of your Tribes to put his name there even unto his habitation shall you seek and thither shall yeu come Thither shall you bring your burnt offerings and Sacrifices where I note that this place is called his habitation or dwelling place In which sense some Catholiks may say our Lady dwells at Sichem or Loretto for the choise God hath made of those places in order to bestow favours and graces to such as there implored our Ladys aid Note allso that verse 26. How farr of soever they lived God commands the things Sacrificed and vowed to our Lord to be all offered here So that Pilgrimage to this Holy place did allwayes accompany this Holy offering His command doth justify the Holynes thereof 4. Yea because the Temple of Salomon which was the place chosen was the place thus Sanctifyed and made so peculiarly Holy the very ordinary prayers which men made when they came in Pilgrimage to this place and made them there were upon that account more pleasing to God and sooner heard by hâ—m For 2. Chron. 6.19 His eyes be open upon this house night and day upon the place whereof thou hast sayd that thou wouldest put thy name there to harken to the prayer which thy servant prayeth TOWARDS THIS PLACE harken to the supplication of the people made TOWARDS THIS PLACE And the next verses are all full of Blessings begged for them who shall pray or make supplication or spread forth his hands in THIS HOVSE v. 24.29 Wherefore for easier obteyning of all these blessings a Pilgrimage to this place was usually undertaken For a Pilgrimage is nothing else but only a going to some Holy places for devotion Those who could not go to the Temple or Ierusalem would at least turne themselves towards these places when they prayed as we shall presently see Daniel did 5. At the first bringing of the Ark into the Temple there was a most solemne Procession made 2. Chron. 5. by the King Salomon himself gathering all the ancients of Israël and all the Princes of the Tribes and the heads of the families of the Children of Israël to bring the Ark of the Covenant from the citty of David From that place then the Procession began the Priests and Levits carrying the vessels of the Sanctuary and at the Temple in mount Moria the Procession ended with Sacrifices without number 6. Pilgrimages to this place and processions at the same time were used by the most Holy Kings of the Iewes So 2. Chron. 20.3 The most pious king Iosaphat feared and set himself to seek our Lord and proclaimed a fast through all Iuda And Iuda gathered themselves to gather to ask help of our Lord. Then v. 13. All Iuda stood before the Lord with there litle ones theyr wives and theyr Children For with them they all came up in Pilgrimage to this place here making this so solemne supplication And God upon the very place prophecyed victory to them And Iosaphat the next day caused a procession of singers to the Lord to go before his Armey singing that Psalm Prayse the Lord. And when they began to sing prayses our Lord tourned the Ambushments upon themselves Lo here the pious procession favored from heaven with a stupendious victory For they not fighting one stroke theyr enimies by theyr own swords lay dead in so great
body his body is put under the species of bread and then in a place a part from that body of his he by force of these words This is my blood doth put his blood in the Chalice under the shape of wyne like blood poured forth and separed from the body 3. Again Ieremy 33. v. 18. There shall not faile of David a man to fitt upon the throne of the house of Israël And of the Priests and Levits there shall not faile from before my face a man to offer offerings and to kindle meat offerings and to do sacrifice continually By such sacrifices as then were known God expressed the continuance of true sacrifice in his Church there must not then fayle now Priests and Levits offering a true sacrifice 4. Now God speaks thus expresly to the Priests of the old Law I have no will in you sayth the Lord of Hostes and an offering I will not receive of your hands Malachy 1. v. 10. So that the former Text must needs be understood of Priests offering continually Sacrifices in the new Testament But now a cleane Sacrifice not a bloody one therefore here in the next verse it followeth for from the rising of the Sunne even to the going down great is my name among the Gentles And in every place incense shall be offered to my name and a pure offering to wit the pure offering and cleane Oblation of Christs body under the sweet and lovely shape of bread and wyne into which all those Holocausts burnt-offerings and killing of Victimes were turned though Ieremy used these termes because they as then knew no other sacrifices as they knew no other Priests and Levits but such as were killers of Victimes in a bloody manner But it is very observable that the same Prophet Malachy speaking in the third chapter of the coming of the Messias and the Lord whom ye seek v. 1. doth allso tell us clearly this then shall the offerings of Iuda and Ierusalem be pleasant unto the Lord v. 4. although before he had so flatly sayd to the Priests of Iuda and Ierusalem I have no will in you and offerings I will not receive at your hands Whence it is evident that by the pleasing Sacrifice of Iuda and Ierusalem he meaneth not the carnall but the spirituall Iuda and Ierusalem that is Christs Church where sacrifice is to be done continually as we did now say out of Ieremy 5. In the very last yeares of the world Antichrist knowing the chiefe worship of God to consist in this Sacrifice shall so mightily labour to abolish it that he shall seem for a very short time to have prevailed Daniel 9.27 And in the half of the weeke shall the Host and the Sacrifice faile and there shall be in the Temple abomination of desolation which last words our Saviour himself expoundeth to be understood of the end of the world Matth. 24. What signe of thy coming and of the Consummation of the world Sayd the Apostles to him v. 3. Our Lord telling many other signes at last sayth v. 14. This Ghospel shall be preached in the whole world and then shall come the Consummation thereof therefore when you shall shee the abomination of desolation which is spoken of by Daniel the Prophet c. This then shall not happeÌ„ untill the world is eveÌ„ come to the end and the Ghospel shall have been preached every where 6. According therefore to the practice of the Law of nature in time of Melchisedech and according to the practice and manifest prophecies in the written law exteriour Sacrifice which from the beginning of the world was ever held the chief and peculiar worship due to God is allso to be found in the Church of Christ from the rising of the Sunne to the going down even till the worlds end when Anti-christ for a short time shall in great part abolish it Lett us then see the Sacrifice that Christ a Priest for ever according to the order of Melchisedech did institute in his Church Luke 22. v. 19. This is my body which is given for you Now given in this very present time and now by me offered in an vnbloody manner he sayth not to you but for you that is for your sins which body presently after I wil offer in a bloody Sacrifice upon the Crosse Behold here a Sacrifice and a propitiatory Sacrifice For what is offered for us and offered for remission of sins is a propitiatory offering applying plentifully the satisfaction of Christs Passion to us not derogating from that Sacrifice but deriving the fruits thereof to us Thus his body is properly sayd given for us But when it is given in the Sacrament it is sayd given to us not for us This Sacrifice the Apostles were offering to our Lord Act. 13.2 when they are sayd to have been ministring to our Lord. Had they been ministring the word of God or ministring the Sacrament they had ministred to the people But they had not been ministring to our Lord that is offering some thing to him In the Greeke text it is they beeing offering Sacrifice to our Lord. And so Erasmus translats it 7. This Sacrifice is plainly insinuated in S. Paul 1 Cor. 10. if his discourse be well noted He there discoursing of the Iewish and Heathnish Sacrifice doth conclude that all such persons as will be partakers of these Sacrifices can not be made partakers of the Christian Sacrifice of the Body and Blood of our Saviour First then v. 14. he bids them fly from serving Idols by eyther Sacrificing to them or eating of that which hath been Sacrificed to them If they will doe this he tells them of a farr better Sacrifice of which they may be made partakers at our Altars For sayth he v. 16. The Chalice of benediction which we do bless is it not the Communication of the Blood of Christ And the bread which we break is it not the partieipation of the Body of our Lord And having thus taught them that by vertue of the Priests Benediction or Consecration the true Body and Blood of Christ are made communicable upon our Altars under the shapes of bread and wyne he goeth on to tell them they can not be partakers of this Sacrifice if they will continue still to partake of eyther Iewish or Heathnish Sacrifices of which they truly make themselves partakers if they will still eat of that which is sacrificed by them For behould Israël sayth he v. 18 they that eat of the sacrificed Hosts are they not partakers of the Altar For by thus doeing they communicate with those that Sacrifice And having thus spoakeÌ„ of the Iewish Sacrifices he speaks to them of the Gentills Sacrifices But the things which Heathens do Sacrifice to Divels they Sacrifice and not to God And I will not have you have fellowâ—hip with the Divels as you will if you eat or partake of what is imolated to theÌ„ and will drink the Libaments offered out of theyr cup. For sayth he you can
not be partakers of the Table of our Lord and of the Table of the Divels The reason why we cite and expound this place so fully is because we desire exceedingly to have it noted how that here our Chalice our Bread our Table and Altar the participation of our Host and Oblation are point by point in all Conditions effects and proprieties compared to the Altar Hosts Sacrifices and Oblations of the Iewes and Gentills and as he calls theyr Chalice the Chalice of the Divels for no other reason but because it conteyns liquor Sacrificed to him so he must be sayd to call our Chalice the Chalice of our Lord because it conteyns the liquor of Christs blood sacrificed to our Lord. For by force of these words This is my blood his blood under a liquid species is put in the Chalice as it were a part from that body which before he had put under the shape of bread All which discourse had been very ineffectuall if this had not bin the proper sacrifice among the Christians as those others were the knowne Sacrifices of the Iewes and Gentills 8. Again the same S. Paul sayth Heb. 13. v. 10. We have an Altar of which they have no right to eat who serve the Tabernacle still pressing the Iewes that they can not partake of the Sacrifice of our Altar if they will still stick fast to theyr old Sacrifices And note that which he called before the Table of our Lord he now calleth an Altar truly and properly ordeyned for Sacrifice and so he tearmes it thysiastirion that is Sacrificatorium An Altar to Sacrifice upon And by that word allwaies the Altars of the Iewes ordeyned for Sacrifice are still out of the Hebrew interpreted in Greek Well thē we have an Altar built purposely to offer Sacrifice upon therefore we have a true Sacrifice not of bread and wyne for in no mans opinion we Sacrifice these but of the Body and Blood of our Saviour under the shape of bread and wyne And this was the reason why in the Primative Church the Heathens would some times say we worshipped Bacchus the God of wyne and Ceres the Goddesse of corne sometimes they traduced us as feeders on mans flesh for eating the flesh of our Saviour in this Sacrifice 9. I conclude that had not this manner of Sacrificing in the Masse been delivered us with our first faith from the Apostles it could never without notice beeing taken of the first authour and of the time c. have been universally receaved with out opposition of any or without beeing ever taxed by any one of Novelty yea and be received allso so universally that if before Luthers days you look into all Parishes of Christianity where Confessed Heretiks did not domineere you will in every Parish thereof find no other Common service used publikly in that Parish but the saying and celebrating Masse with offering that which they all adored for the true Body and Blood of Christ under the shape of bread and wyne A Proofe unanswerable See what we sayd before Point 12. n. 2. THE XV. POINT Of saying Masses and other publike prayers in the Latin tongue 1. INS Matth. Chap. 1. v. 17. All the generations from the Transmigration of Babylon unto Christ fourteen generations a very long time And yet all this time the Iewish Church the only true Church in the world had all her Scriptures and all her publike service and prayer which was all taken out of the Psalmes the Law and the Prophets in that very language in which they were written to witt in old Hebrew that is in a language wel known indeed to the common people of the Iewes before theyr Transmigration into Babylon but in theyr Captivity at Babylon they lost the knowledge of theyr old Hebrew language in which all theyr Scriptures were written and did not perfectly learne the Chaldean or Babylonian language whence they made a mixture of both those languages which was called the Syrike language The very letters and characters of this language differ as much as the Greek letters differs from the Latin So that those who can perfectly read the one can not so much as read the other Neither do they understand one another more then the Italians can understand Latin which was theyr ancient native tongue The Scriptures were not at this time but some good time after Christ translated in to Syrike as your great Doctours who now at Londow have sett forth your famous Bible of so many languages do professe in theyr Praeface to theyr Bible And by the way they allso in the same Praeface plainly and openly confesse that in no Parish in Christendom they could in any of those nations which they have caused to be searched for old copies find so much as one ancient service booke written in a language understood by the vulgar or common people of the place A testimony to theyr owne condemnation and confusion The knowledge then of the old Hebrew tongue in which all the Scriptures were written beeing so much lost in the Captivity of Babilon they had all theyr Scriptures and publike service which was taken out of the Law and the Prophets and Psalmes read in a language unknown to all the common people and this was done for fourteen generations 2. Hence presently after theyr Captivity when they first retourned into theyr country Esdra was forced by himself and others to make the Law be interpreted unto them Nehemiah c. 8. v. 8. v. 13. So when our Saviour upon the Crosse did in the old Hebrew words of the Psalme say as it was first written Eli Eli Lammasabachihani Mat. 27. v. 46. S. Matthew who did write his Ghospel in that new kind of Hebrew or Syrike which was vulgarly spoaken by the Iewes in Christs dayes is forced to interprete these words saying which is interpreted my God my God why hast thou forsaken me For this reason allso he interpreted severall other Hebrew words A manifest signe they could not be understood by the Iewes in whose language he did write without interpretation And as he who writes English should ridiculously interpret English so if those words of the Psalme had been written by David in the same language in which S. Matthew did write it had been ridiculous for him to adde theyr interpretation Iosephus the Iew tells you what a world of schooles there were in Ierusalem for Children to learne the Law and Prophets they beeing written in a language otherwise unknown Well then as those who have not been now at our Latin Schooles understand not our Latin Bible and service so then the vulgar sort understood not theyr Scriptures nor theyr common service taken out of them and read in theyr Synagogues before theyr Sermons and Exhortations which S. Paul calls The lesson of the Law and Prophets Act. 13.5 Neither after the Captivity did the vulgar understand the words of Moyses who of old times hath in every citty those who preach him in the Synagogue where he is
done pennance in hairecloath and ashes long ago Though the Iewes wold not repent yet hence I am sure that Christ did sufficient for that end Hence that most just exprobration both here and Matth. 23.37 Ierusalem Ierusalem how often would I have gathered together thy Children as the hen gathereth together her chickins and thou wouldest not I would thou wouldest not therefore justly it followes Behold your house shal he left desert Again Rom. 10 21. All the day long I have stretched forth my hands unto a disobedient and gainsaying people Again Apoc. 3.20 Behold I stand at the dore and knock if any man heare my voice and open the dore I will come in to him Whence again 1. Tim. 2.4 Who will all men to be saved and come to the knowledge of truth And therefore the same Apostle Rom. 2. v. 4. Doest thou contemne the riches of his goodnesse Patience Longanimity but according to the hardnes of thy hart thou heapest up to thy selfe wrath Behold a free will able to contemne the very riches of Gods goodnes in still giving graces and with so much patience and longanimity expecting the effect of them still by mans voluntary malice made fruitles Of such a soule it is sayd Apoc. 2.21 I gave her space to repent of her fornication and she repented not You cannot blame a poore man for not dining because you gave him space to dine unles you allso give him meat wherewith to dine so God could not complain of our not repenting because we had time unlesse allso he offered us grace to repent THE XXXIII POINT This sufficient grace is denyed to none Christ dying even for reprobates 1. IT is evident in Scripture that no grace is givē to any but by the merits of Christ consummated with his death He hath blessed us with all spirituall blessings in heavenly things in Christ Eph. 1.3 So that if you see Point 30. Grace given to all to make the keeping of the commandemēts possible to all if you see point 31. That our free will is still by Gods grace able to do good if you see Point 32. This free will still helped by sufficient Grace to avoid evill and do good you must needs by all this see that this grace can come only from Christs death and therfore this grace being so oftē proved to be offered to all by the same Texts it is allso proved that Christ dyed for all Call to minde how many according to what was proved Point 29. do become reprobates who by vertue of Christs death once received the guift of heavenly grace in Baptisme The like grace was by Christs death given to that just man of whom Ezechiel cited there n. 5. sayth That his Iustices shall be forgotten because he persevered not and in his iniquities he shall dye He therefore became a Reprobate And thus it is true which God sayd to Abraham Gen. 12.3 In thee shall all the families of the earth be blessed And Gcn. 22.18 In thy seed shall be blessed all the nations of earth Now as S. Paul sayrh Gal. 3.14 The blessing of Abraham comes on the Gentiles through Christ Iesus There is none therfore to be excepted from being partaker of this blessing seing that all the families of the earth and all the nations of the earth do enioy it Yct it is evident that many among these families and nations be Reprobates Reprobates therfore enioy many blessings by Christs death which eould not be if Christ did not dye for them By the merits of Christs death many are called yet of these many few are choosen Matth. 22.14 Hence Ezech. 18.23 Why Is the death of a sinner my will sayth our Lord God and not that he convert from his wayes and live Which without grace from Christ he could not do Again c. 33.11 I will not the death of the impious but that the impious convert from his way and live Why will you dye ô house of Israël And so Prov. 1.24 To those to whome he sayd I have called and you have refused I have stretched out my hand and you have not regarded He shall say likewise I will laugh when your destruction cometh as a whirlewind v. 27. They therfore shall be destroyed and perish who by Christs death and merits had many graces helps and callings given them Note that in Christ the will with which he called them was a serious will of which 1. Tim. 2.4 He will all men to be saved and to come to the knowledge of truth See in the former Point the many evident Text cited to this effect Hence it is sayd Rom. 2.4 He shewed the riches of his goodnes to those who dispised it treasuring up wrath to themselves Who be those but the Reprobate Again 2. Pet. 3.9 Willing that none should perish And Rom. 5.6 Christ did dye for the impious or ungodly And most cleerly 1. Io. 2.2 He is the propitiation of our sinns And not for ours only but allso for the whole world The whole world comprehends more reprobate then elect He then who dyed for the whole world did allso dye for the Reprobate Wherfore S. Paul more then once warneth us not to be occasion of damnation to those for whom Christ dyed So Rom. 14.15 Do not with thy meat destroy him for whom Christ dyed He therfore for whom Christ dyed may be destroyed and perish eternally Again 1. Cor. 8.11 Through thy knowledge shall thy weak Brother perish for whom Christ dyed And again 2. Pet. 2.1 False teachers bringing in damnable Heresies even denying the Lord who bought them and bring upon themselves swift destruction Hence you see that even those who have brought upon themselves destruction have done this by denying him who bought them at the price of his blood and death He therfore even dyed for those Children of perdition Whence Holy Fathers often say that son of perdition Iudas did shedde that blood with which he was redemed Let us then all be as is sayd 2. Cor. 5.14 Iudging this that if one dyed for all then all were dead S. Paul had not proved by Christ his dying for all that all were dead if any man could be found for whom Christ did not dye And that no one should presume to say that any such man could be found S. Pauls next words are Christ dyed for all v. 15. The Councel of Trent Sess 6. c. 3. citing these words sayth But though he dyed for all yet all receive not the benefit of his death but only those to whom the merit of his Passion is communicated Hence it is sayd 1. Tim. 4.10 We trust in the liveing God who is the Saviour of all men especially of those who believe Saviour he is to all men by giveing what sufficeth to save all mē but this sufficiency is effectuall to saluatiō only in the truly faithfull whose works answered to theyr beliefe and therefore chiefely he is theyr Saviour Yet it is true that speaking generally of us all 1. Cor.