A04920:592
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.
ANSWER.
You do ever decline from the principal scope and so make ye a false conclusion,1 for we do not deny but God finding in Shimei at that time a wicked mind towards David did loose the bridle to his corrupted affections. but in two things do you and we differ. The first is that whether he found any wickedness in him which his godly power might not have removed, if so he had determined to have done from the beginning? And secondarily if so he gave him the bridle, that he might not have impeded the s•me, if such had been his godly will: and therefore where you ⟨p. 332⟩affirm that God did effectually move Shimei to that wicked deed. if you understand that in so far as the deed was wicked, the Spirit of God, I mean the holy Ghost did not move him thereunto, I subscribe with you. for so outrageously to curse David, in the day of his great calamity, he was moved by that venom which long had lurked in his breast, and by the instigation of the devil. But if thereupon you conclude, as that you seem to do by your manifest words, that God did nothing else but only suffer him. Because I say that such idle permission can neither agree with gods power, nor with his justice, we must needs affirm, that when God giveth over the wicked into a lewd, and reprobate mind, that then as justly he punisheth sin by sin, so doeth he more than only suffer.2 There is more required that a fact be just and justly and obediently done, than a just commandment. to wit: That he doer have gods express commandment for his assurance. And secondarily that he look, and have respect to the same ends, which God hath uttered in his word. and last that he do it only to obey God. Now prove any of these to have been in Shimei, and I will confess that ye have once triumphed. I find that David did acknowledge gods commandment and counsel, and therefore at that time would he not arm him self nor his servants to take vengeance. But what commandment of God I pray you did Shimei either acknowledge or confess. I find no mention that he excuseth him self, no not by any commandment that he had received of God, when after he submitteth him self to David in the day when he returned and came over Jordan. But I find him plainly to confess his offence saying: