such an
one of their own shaping, and conformed to their own model, do they not
indeed rob him of his holiness and righteousness?

I find two or three objections which may be reduced to this head. First,
it seems unrighteousness with God, to predestinate men to eternal death,
without their own evil deserving, or any forethought of it,--that before
any man had a being, God should have been in his counsel fitting so many
to destruction. Is it not a strange mocking of the creatures, to punish
them for that sin and corruption, unto which by his eternal counsel they
were fore-ordained? This is even that which Paul objects to himself, "Is
there unrighteousness with God?" Is it not unrighteousness to hate Esau
before he deserves it? Is he not unrighteous, to adjudge him to death
before he do evil? ver. 14. Let Paul answer for us, "God forbid!" Why,
there needs no more answer, but all thoughts or words which may in the
least reflect upon his holiness are abomination. Though we could not tell
how it is righteous and holy with him to do it, yet this we must hold,
that it is. It is his own property to comprehend the reason of his
counsels; it is our duty to believe what he reveals of them, without
farther inquiry. He tells us, that thus it is clearly in this chapter;
this far then we must believe. He tells us not how it is; then farther we
should not desire to learn. God, in keeping silence of that, may put us to
silence, and make us conceive that there is a depth to be admired, not
sounded. Yet he goeth a little farther, and indeed as high as can be, to
God's will--"He hath mercy on whom he will, and whom he will he hardeneth."
Now, farther he cannot go, for there is nothing above this. We may descend
from this but we cannot ascend, or rise above it. But is this any answer
to the argument? A sophister could press it further, and take advantage
from that very ground--What! is not this to establish a mere tyranny in the
Lord, that he doeth all things of mere will and pleasure, distributes
rewards and punishments without previous consideration of men's carriage?
But here we must stand, and go no farther than the scriptures walk with
us. Whatever reasons or causes may be assigned, yet certainly we must at
length come up hither. All things are, because he so willed, and why
willed we should not ask a reason, because his will is supreme reason, and
the very self rule of all righteousness. Therefore if we once know his
will, we should p