An Answer to a Great Number of Blasphemous Cavillations

But as your proposition is not expressed by the Apostle, so it is most false, which is most easy to be proved. For in Cain, Pharaoh, Judas, Pilate, Annas, Caiaphas, Herod, and many other did sin abound, but in them did grace never so abound, that they were absolved from that damnation, which is pronounced against all unfaithful, in these words: Who so ever shall not believe, shall be condemned. ⟨p. 387⟩And therefore I say, that your masters universal proposition is most false, and he not only a falsifier of the plain scriptures, but also a maintainer of all impiety, of all idolatry, and wicked religion. For if it shall be admitted that where so ever sin hath abounded there shall grace more abound: then shall there be no difference between the condition of those that believe in Christ, and those that be despisers of his Evangel offered. Let the indifferent reader judge, whether that you, or we do now more smell of a careless, and a libertines life. But this after.

But as your proposition is not expressed by the Apostle, so it is most fals, which is most easie to be proued. For in Cain, Pharao, Iudas, Pilate, Annas, Caiphas, Herode, and many other did sinne abound, but in them did grace neuer so abound, that they were absolued from that damnation, which is pronounced against all vnfaithfull, in these wordes: Who so euer shall not beleue, shalbe condemned. ⟨p. 387⟩And therfor I say, that your masters vniuersall proposition is most fals, and he not onely a falsisier of the plaine scriptures, but also a mainteiner of all impietie, of all idolatrie, and wicked religion. For if it shalbe admitted that where so euer sinne hath abounded there shall grace more abound: then shall there be no differē ce betwene the condition of those that beleue in Christe, and those that be despisers of his Euangile offered. Let the indifferēt reader iudge, whether that you, or we do now more smel of a careles, and a libertines life. But this after.

The words of the Evangelist are plainly wrested. For he affirmeth not, that every man is illuminated to salvation, nether yet that Christ is offered (as ye would shift) to every man. But speaking of the excellency of Christ Jesus, in whom was life, and by whom all things were created, he saith: this was the true light, which doth illuminate all men, that come into this world. In which words he speaketh nothing of mans redemption nether yet of any light, which man receiveth necessary for the same: But only of that light which was given to man in his creation, a part whereof (how small so ever it be) doth yet remain in man and that not by his own power, but by the free gift of God, in whom we live, are moved, and have our being. And that the Evange list speaketh nothing of the light of our redemption, is evident by his own words. For, before, and after he doth witness, that the light did shine in darkness, but darkness did not apprehend it, that is receive, & acknowledge it: That he came amongest his own, but his own did not receive him, that such as did receive him were nether borne of blood, of the will of the flesh, nether yet of the will of man, but of God. By which words it is manifest, that the Evangelist most evidently declareth, that the light of salvation is not common unto all, but that it is proper to those only, that are borne of God. He doth further teach, that all reason, and natural understanding