dom of God appears to be a great depth, that when he hath
a thought of making such a vessel, he hath this purpose in the bosom of
it, what use it shall be for, whether for honour or dishonour; and
accordingly, in his counsel, he prepares it either to glory or
destruction, and in time makes it fit for its use, either by sin or grace.
Here is the depth that cannot be sounded by mortal men. "O the depth of
the riches both of his wisdom and knowledge! How unsearchable are his
judgments, and his ways past finding out!" The whole tenor of the
Scriptures shows that his majesty was not surprised and taken at unawares
by Adam's fall, but that it fell out according to the determinate counsel
of his will. If he knew it, and suffered it to be, certainly he permitted
it, because he willed it should be so; and why may he not determine that
in his holy counsel which his wisdom can disabuse to the most glorious end
that can be? Why may not he decree such a fall, who out of man's ruins can
erect such a glorious throne for his grace and justice to triumph into? It
is more for the glory of his infinite wisdom, to bring good, and such a
good out of evil, than only to permit that good should be.

Then such doctrine is repugnant to the Lord's absolute power and
sovereignty, which is Paul's sanctuary, whither he flies unto as a sure
refuge, from the stroke or blast of carnal reason. "Hath not the potter
power over the clay, of the same lump to make one vessel to honour, and
another to dishonour?" ver. 21. Hath not the Lord more absolute dominion
over us, than the potter hath over the clay, for the potter made not the
clay, but the Lord hath made us of nothing? so that simply and absolutely
we are his, and not our own, and so he hath an absolute right to make any
use of us he pleases, without consulting our wills and deservings. Can any
man quarrel him for preparing him to destruction, seeing he owes nothing
to any man, but may do with his own what he pleases? What if God, willing
to make known his power, and justice, and wrath, have fitted and prepared
some vessels for destruction, with which in time he bears much, and
forbears long, using much patience towards them, ver. 22. Can any man
challenge him for it? And what if God, willing to make known the riches of
his grace, have prepared some vessels to glory, shall any man's eye be
evil because he is good? ver. 23. Shall man be left to be his own
disposer, and the shaper of his own fortune? Sure