A04920:224
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.
Your reasoning of the preterit and future tense, is so foolish, that it needeth no confutation. For we confess that God spake not those words to Rebecca, but that the Prophet,1 as is declared, spake them after: by the which he sendeth them to the ancient love of God. which began before that ever their father could know or serve God. In which is to be noted, that he maketh neither mention of Abraham nor of Isaac, but of Jacob, and of Jacob in his mothers womb, to pull down this pride, which ye with the Pelagians and Papists have conceived of your works, going before, and foreseen by God to follow in you. But the Prophet of God did so daunton the stout hearts of that his people (were they in other things never so wicked) that they did not allege, that any cause was either in their father, or in them, why that they, or he should be preferred to other nations, and specially to the Edomites, who descended from Esau in all things like to Jacob, gods only grace excepted.
Your reasoning of the preterit and future tence, is so foolishe, that it nedeth no confutation. For we confesse that God spake not those wordes to Rebecca, but that the Prophete,1 as is declared, spake them after: by the which he sendeth them to the ancient loue of God. which begā before that euer their father could know or serue God. In which is to be noted, that he maketh neither mētiō of A•raham nor of Isaak, but of Iacob, and of Iacob in his mothers wombe, to pull doune this pryde, which ye with the Pelagians and Papistes haue conceaued of your workes, going before, and foresene by God to folow in you. But the Prophete of God did so daūton the stowt heartes of that his people (were they in other thinges neuer so wicked) that they did not alledge, that any cause was either in their father, or in them, why that they, or he should be preferred to other nations, and specially to the Edomites, who discended from Esau in all thinges like to Iacob, gods onely grace excepted.
- 1Why the Apostle maketh neither mention of Abraham nor of Isaac, but of Jacob, and of Jacob being in his mothers womb.Why the Apostle maketh neither metion of Abraham nor of Isaak, but of Iacob, and of Iacob being in his mothers wombe.