A04920:73
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.
And if further they should reply, ô but we are of Jacob, he then cometh to the proof of his first proposition, affirming, that albeit they were of Jacob, yet did it not thereof follow that they were all the elect people of God. for what prerogative (would he say) can Jacob, have above his father Isaac, or what can Isaac have above Abraham? Abraham who many years faithfully obeyed God, could not obtain that all his posterity (no not Ismael for whom he prayed) should be reckoned to be his seed: Neither could Isaac obtain the same: but God appointed and did chose whom it pleased him. And shall Jacob have greater prerogative than had they both? shall he that of grace was preferred to his brother, when neither the one had done good, neither the other had done evil, give that privilege to all his posterity, that without exception they shall be the chosen people of God? No (will the Apostle conclude) but God no• after the revelation of his dear Son Christ Jesus doeth make the same difference in the posterity of Jacob, that sometimes he made in the seed of Abraham and Isaac. That is: he chooseth whom it pleaseth him, and rejecteth also such as in whom he hath no pleasure, and that not only amongest the Jews,1 but also amongest the gentiles and that to make the riches of his glory known towards the vessels of mercy which he had prepared unto glory: whom he hath called, even us not only of the Jews but also of the gentiles (as the Prophet Hosea sayeth) and so to the end of the chapter he establisheth the faith of the gentiles, and comforteth them affirming, that their vocation and election was fore spoken by Moses and the Prophets, and therefore that it ⟨p. 55⟩was not a thing that came by chance, but was appointed in the eternal counsel of God, and therefore in his conclusion, he assureth them, that such as believe in Christ Jesus, shall never be confounded. This simply, but truly (I doubt not) have I explained the mind of the Apostle in the former place, which is:2 That gods election dependeth not upon man upon his will, purpose, pleasure, or dignity, but as it is free proceeding from grace, so is it stable in god• immutable counsel, and is revealed to gods elect, at such time as he knoweth most expedient. But because that of this we must after speak more, now we return to our former purpose. From the beginning we hear, that God maketh a difference: