with, and then other points can be taken in their turn. And he does not, as a modern writer would do, painfully correlate the various aspects of the subject[8].

By means of the famous simile of the potter St. Paul asserts two principles about God: (1) that God is free, and condescends to give no account to His creatures, in absolutely determining the high or low vocations of men. To one man or nation He gives five talents, to another two, to another one. He makes vessels to honourable and vessels to (comparatively) dishonourable uses. He makes men Jews or Assyrians, Englishmen or Hottentots, at His absolute discretion. (2) That God is absolutely free, when the human material which He is moulding for His purposes proves intractable, to repudiate and reject what has, by its refusal to mould, become a 'vessel of wrath' fit 'to be taken and destroyed.' And it is only by a voluntary limitation of this freedom that He exhibits long toleration with the intractable and obstinate, and is longsuffering with them even when His wrath is ready and waiting to show itself. These are the two distinct points in the simile of the potter. We must distinguish carefully between the 'vessels destined for dishonour'—the 'less honourable limbs' of humanity—and the 'vessels of wrath,' or 'vessels fitted for destruction,' i.e. those which have proved themselves unfit for the vocation to which they were destined and have to be rejected. We note that St. Paul does not say that God fitted vessels for destruction, but that He bore long with those which had so become fitted. St. Paul never gives us any real justification—if we look at his language carefully—for the idea of any predestination to rejection, as distinct from predestination to higher or lower purposes. And the New Testament is full of assurances that a predestination to a low vocation in this world may be a predestination to high glory in eternity, if the humble calling is faithfully followed.