Where ye reason that we were all created in one man §1that is in Adam: So were we all created in one estate &c. If ye understand that we were all created in one estate, that is in that estate which shortly was to change, because that God had so determined in his eternal counsel, that by the fall of one, his infinite mercy towards his chosen, and severe judgement towards the vessels of wraith should evidently appear in the time appointed by his wisdom. If this I say you understand that we were all created in one estate I will not contend with you. Albeit in very deed in that self same mass there were at once vessels ⟨p. 92⟩of mercy and vessels of wraith. But because ye open yo• mind, in the contrary part saying: That we were created in Adam after the image of God to lief, I am compelled utterly to dissent from you and fear not to affirm that because none did stand to the end in that image, but all fell even to death in Adam: that therefore neither in Adam neither yet in that image as Adam had it, was any created unto lief, but in Christ Jesus were all the chosen predestinate to lief everlasting,1 even before that ever Adam was created as the Apostle plainly doeth witness. Where ye go about to prove by our opinion the ordinance of God in his election before the world,2 not to be conform to his ordinance in the creation and so consequently God to be a transgressor and inconstant, ye declare your self not only ignorant, vain and foolish, but also irreverent and blasphemous against gods majesty. for ye (so far as in you lieth) spoil him of his Godhead making him to change his counsel, purpose, and ordinance even so oft as the creatures do change: where we by the contrary labour to explain, and not to escape any violence of your darts by a bare solution (as ye allege) but by the plain scriptures openly we do affirm that as our God is eternal incomprehensible, and immutable so are his counsels constant, subject to no immutability nor change: constant I say in God him self, how so ever things change to our apprehension. And therefore we say that neither in his election before the world, neither in his creation of man to his own image and similitude, was it his eternal counsel, purpose nor ordinance that all the posterity of Adam should be saved. And so can ye not prove that God destroyed any thing which he had builded.
Where ye reason that we were all created in one mā §1that is in Adam: So were we all created in one estate &c. If ye vnderstād that we were all created in one estate, that is in that estate which shortly was to change, becaus that God had so determined in his eternal counsell, that by the fall of one, his infinite mercie towardes his chosen, ād seuere iudgement towardes the vessels of wraith should euidently appere in the tyme appointed by his wisdom. If this I say you vnderstand that we were all created in one estate I will not contend with you. Albeit in verey dede in that self same masse there were at once vessels ⟨p. 92⟩of mercy ād vessels of wraith. But because ye open yo• minde, in the cōtrarie part saing: That we were created in Adam after the image of God to lief, I am compelled vtterly to dissent from you and fear not to affirme that becaus none did stand to the end in that image, but all fell euē to death in Adam: that therefor neither in Adam neither yet in that image as Adam had it, was any created vnto lief, but in Christ Iesus were all the chosen predestinate to lief euerlasting,1 euen before that euer Adam was created as the Apostle plainely doeth witnes. Where ye go about to proue by our opinion the ordinance of God in his election before the world,2 not to be conforme to his ordinance in the creation and so consequently God to be a transgressor and inconstant, ye declare your self not onely ignorāt, vaine and foolishe, but also irreuerent and blasphemous against gods maiestie. for ye (so far as in you lieth) spoile him of his Godhead making him to chā ge his counsell, purpose, and ordinance euen so oft as the creatures do chāge: where we by the cōtrarie labour to explane, ād not to escaip any violēce of your dartes by a bare solution (as ye alledge) but by the plaine scriptures openly we do affirme that as our God is eternall incomprehensible, and immutable so are his counsels constant, subiect to no immutabilitie nor change: cōstant I say in God him self, how so euer thinges change to our apprehensiō. And therefor we say that neither in his election before the world, neither in his creation of man to his own image and similitude, was it his eternall coūsell, purpose nor ordināce that all the posteritie of Adam should be saued. And so can ye not proue that God destroyed any thing which he had builded.
- 1Ephes. 1.
- 2To the. 2.
