A04920:143
An Answer to a Great Number of Blasphemous Cavillations
An answer to a great number of blasphemous cavillations written by an Anabaptist, and adversary to Gods eternal predestination. And confuted by John Knox, minister of Gods word in Scotland. Wherein the author so discovereth the craft and falsehood of that sect, that the godly knowing that error, may be confirmed in the trueth by the evident Word of GodAn answer to a great nomber of blasphemous cauillations written by an Anabaptist, and aduersarie to Gods eternal predestination. And confuted by Iohn Knox, minister of Gods worde in Scotland. Wherein the author so discouereth the craft and falshode of that sect, that the godly knowing that error, may be confirmed in the trueth by the euident Worde of God
Geneva: printed by John Crespin, 1560Geneva: printed by Iohn Crespin, 1560
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
How so ever ye join gods absolute ordinance and sin together,1 we make so far division betwixt the purpose and eternal counsel of God (for absolute ordinance we use not in that matter) and the sin of man, that we plainly affirm: that man when he sinned, did neither look to gods will, gods counsel, nor eternal purpose: but did altogether consent to the will of the devil, which did manifestly gainsay gods revealed will. And therefore do we affirm that neither was the purpose nor counsel of God any cause of sin: but we say with the Apostle that by one man did sin enter into the world. The cause whereof was the malice of the devil, and that free consent of man ⟨p. 98⟩to rebellion, whose will was neither enforced neither yet by any violence of gods purpose compelled to consent, but he of free will and ready mind left God and joined with the devil. Convict us now (if ye can) that we make gods absolute ordinance (which manner of speaking I say we abhor) to be the principal cause of sin.
How so euer ye ioyn gods absolute ordinance and sinne togither,1 we make so far diuision betwext the purpose and eternall counsell of God (for absolute ordinance we vse not in that mater) and the sinne of mā, that we plainely affirme: that mā when he sinned, did neither looke to gods will, gods counsell, nor eternall purpose: but did altogither consent to the will of the deuill, which did manifestly ganesay gods reueled will. And therefor do we affirme that neither was the purpose nor counsell of God any cause of sinne: but we say with the Apostle that by one man did sinne enter into the world. The cause whereof was the malice of the deuill, and that fre consent of man ⟨p. 98⟩to rebelliō, whose will was neither inforced neither yet by any violence of gods purpose compelled to consent, but he of fre will and redie mynd left God ād ioyned with the deuil. Conuict vs now (if ye can) that we make gods absolute ordinance (which maner of speaking I say we abhorre) to be the principall cause of sinne.
- 1