thoughts
which are inbred in your breasts by nature. That which the learned call
Arminianism is nothing else but the carnal reason of men's hearts, which
is enmity to God. It is that very disputation which Paul in this chapter
exclaims against, "Who art thou, O man, that disputest?"

But certainly, all this contrivance is nothing beseeming the wisdom or
sovereignty of God, but reflects upon both: upon his wisdom, that he
should have thoughts of creating the most noble of his creatures, and yet
be in suspense about the end of the creature, and have that in uncertainty
what way his glory shall indeed be manifested by it. Is it not the first
and chief thought of every wise man, what he intends and aims at in his
work, and according to the measure and reach of his wisdom, so he reaches
further in his end and purpose? Shall we then conceive the only wise God
so far to have mistaken himself, as to do that which no wise man would do?
He who is of such an infinite reach of wisdom and understanding, to fall
upon the thoughts of making such an excellent creature, and yet to lie in
suspense within himself about the eternal estate of it, and to be in a
waiting posture what way his glory should be manifested by it; whether in
a way of simple goodness only, or in a way of justice, or in a way of
mercy, till he should foresee, off the tower of foreknowledge, how that
creature should behave itself. Our text speaks not thus; for in the place,
(Eph. i.) we have the Lord, in his eternal purpose, carving out to such
and such particular persons "an inheritance," and "adoption of children,"
for that great end "of the glory of his grace," ver. 11, and 5, 6. And
predestination falls out, not according to our carriage, but according to
the purpose of him who "works all things" that he works, "after the
counsel of his own will," without consulting our will. And if you inquire
what are these "all things," certainly we must take it simply for all
things that are at all, or have any real being: his power, his hand must
be in it, and that according to his own counsel, without respect had to
the creature's will, according to his own good pleasure, ver. 5, 11. He
had no sooner a thought of working and making man, but this purpose was in
it, to make such men to the praise of his glorious grace, and to
fore-ordain them to an inheritance, and others to make or fit them for
destruction, as the text, Rom. ix. 22, bears. Herein the great and
unsearchable wis