assert, too, with the Apostle, thcat the same power which the potter has over the clay, our God has over all the works of his hands. But there is a distinction which the Apostle has made, and which we must ever bear in mind, that, though it is God alone ivho preioares any for glory, yet man Jits himself for destruction : so that, whilst the godly have no ground for boasting, the ungodly have no reason whatever for complaints To all eternity must those who are vessels of honour ascribe the glory to their God; but the vessels to dishonour will, through all eternity, be constrained to take all the shame to themselves.]
3. For grateful adoration —
[Let any one contemplate the state of a pious soul in glory. Let him see the feast that is there spread, at which God himself presides. Let him behold the vessels of gold and silver, polished to the utmost possible perfection, the ornament of the feast, the honour of their God ; and every one of them filled to the utmost brim with all the richest effusions of blessedness and joy : then let him contrast with these the vessels of wrath, filled with the overflowings of God's wrathful indignation : let any one, I say, contemplate the contrast ; and then determine, whether those monuments of grace and mercy have not grounds for gratitude and praise ? I trust, that to many of this description I am now addressing myself; and to them I would say. See to it that nothing which can defile, be admitted within you : see also that you be more and more polished every day and hour, that you may grow in a meetness for the honour that awaits you. And be looking forward to the time when your final destiny shall be awarded to you ; and you shall, as objects of God's love, and monu- ments of his grace, be for ever " filled with all the fulness of your God."]
^ See the Greek of the fore -cited passage.