A04920:615
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.
THE ADVERSARIES.
An other proof bring you of that which is written. 2. Reg. 24. God moved David to number Israel & Judah. To which I answer,1 that which is write 1. Parali xi. Satan stood up against Israel & provoked David to number the people,2 I am certain that if it were not for this manifest scripture you would attribute, the wicked provocation of the devil to God. but here §1we may see a great light to understand many other places of the scriptures, which seemeth to affirm God to be the author of any evil, for by these two places we may see that God is called to be the author of the thing which §2he suffered. as because he suffered the obstinate resisting of Pharaoh he is called the author thereof. So because he left Shimei to the lewdness of his own mind & suffered him to curse David, God is called the author of his cursing, so the patriarchs being left of God did sell their brother, and here now §3David being left of God to number the people by the provocation of the devil, whereunto he was no more moved by God, than when he killed Uriah. to this you say: that we do but flatter God, when we do assign any difference between his w•l & his permission or his sufferance, for God permitteth nothing (say you) §4but that which he will, if ye meant so that God permitteth nothing, but that which he will permits, I would them hold your saying true. But for as much as you declare you meaning to be this, that what so ever God permitteth, he willeth it absolutely this is an erroneous saying for God permitteth & suffereth all the wickedness which is done upon the earths: and will you say, that God willeth absolutely all such wickedness? God for bid the people