Thirteen sermons of Master John Calvin, entreating of the free election of God in…Thirteene sermons of Maister Iohn Caluine, entreating of the free election of God in…

Concerning Melanchthon, if this Rustic rested not him self upon him, as he protesteth, but upon the Gospel, how proveth he by the Gospel, that God hath not ordained of his creatures? Touching that he imputeth unto us, that we put a fatal necessity as the Stoics do, it is a very villainous slander: For the Stoics, they made god him self subject to such necessities, making a net of obscure causes, wherein God was entangled. But we set the Lord and master in full liberty, attributing the sovereign Empire too his providence, too dispose of all things. Concerning that this Clown babbleth of Free will, it is sufficiently rejected throughout the whole Scripture. For Freedom and bondage are contraries. Now, that we are the servants, yea the slaves of sin, there needeth not that we allege one place alone, seeing the whole Scripture are full thereof.

Concerning Melancthon, if this Rustike rested not him selfe vppon him, as hee protesteth, but vppon the Gospell, howe prooueth hee by the Gospel, that God hath not ordeyned of his creatures? Touching that hee imputeth vnto vs, that we put a fatall necessitie as the Stoikes doo, it is a verie vilanous slaunder: For the Stoikes, they made god him selfe subiect to such necessities, making a net of obscure causes, wherein God was entangled. But wee set the Lorde and maister in full libertie, attributing the soueraigne Empire too his prouidence, too dispose of all things. Concerning that this Clowne babbleth of Free will, it is sufficiently reiected throughout the whole Scripture. For Freedome and bondage are contraries. Nowe, that wee are the seruauntes, yea the slaues of sinne, there needeth not that we aledge one place alone, seeing the whole Scripture are full thereof.

Notwithstanding, too give some colour too his error, he allegeth that Jerusalem would not receive the grace of God, yea as though this proved Free will, too choose good or evil. You shall find throughout all my books, how I have taught, that we must not seek the cause of our perdition any where else but in our selves, and in our perverse will. But it followeth not, that it is in us too change our will, which is altogether given too evil.

Notwithstanding, too gyue some colour too his errour, hee alledgeth that Ierusalem woulde not receyue the grace of God, yea as though this prooued Free will, too choose good or euill. You shall finde throughout all my bookes, howe I haue taught, that wee must not seeke the cause of our perdition any where else but in our selues, and in our peruerse will. But it follovveth not, that it is in vs too chaunge our will, which is altogither giuen too euill.