that form which he deems most fitting. Every life has not the same purpose. Tho potter makes vessels of innumerable shapes. Yet each life is successful as its own particular purpose is fulfillccl. 'l'he homely jug may be perfect, though it is very different from the graceful vase. A life is no failure because it is lowly and put only to lowly uses so long as it attains the end for which God designed it. It is import.ant to note that God's first work with us is in forming our own souls aright. The first question is not as to what we do, but as to what we are. The potter is making vessels; God is making characters, souls, lives. After this we may be put to some further end -used for good after we have been made right, as the vessel is of service after the potter bas done his work with it. IV. GoD SHAPES OUR LIVES BY THE DISCIPLINE OF PROVIDENCB AB THE POTTER THE CLAY UPON ms WHEELS. The wheel of time spins fast, but not carrying us away changing but not destroying each separate individuality. In providence there ar~ wheels within wheels. We do not understand their meaning. The clay is pressed nolV below into a solid base, now above into a d11.inty rim, but it is difficult to see what the final outcome will be till all is finished. So our lives arc pressed on one side and on another-something which in our eyes is indispensable is taken away, somethino- which to us seems needless is added. But out of the dizzy whirl, the rush and con': fusion of life, God is steadily working out his purpose. V, GOD WILL ULTIMATELY ACCOMPLISH BIB PURPOSE IN US, THOUGH AT FIRST IT SEEMS TO FAIL. (Ver. 4.) 'l'be clay is refractory. It must be broken up and remodelled. Man is more than clay. He has free-will, mysterious as may be the connection of this with the almighty sovereignty of God, In a much more terrible way he too is refractory, wilfully and stubbornly. For this he must be broken. His life must be disturbed and shaken up, but only that God may begin again to fashion him for his destined end. Great disappointments, destructive events, the failure of a man's work, the disruption of a Church, the revolution of a nation, may seem simply disastrous. Ilut we see how that by means of these things God, in his infinite patience and gracious perseverance, will finally effect his own great purposes, and so secure the true blessedness of his creatures. Vers. 7-10.-God's action determined by man's conduct. These verses may be read as balancing those that precede. The illustration of the potter at his work shows us simply the Divine side of life. The following verses take us round to the human side, and the human conditions in accordance with which God exercises the rights and power of his absolute sovereignty. I. GOD DETERMINES BIB ACTION AOOORDING TO THE CONDUCT OF MAN. He does not act blindly, inconsiderately, on general principles alone, without regard to indi- vidual cases, nor with one changeless course irrespective of the changes in the beha- viour of his creatures. He takes note of these changes and modifies his treatment of men by their varying requirements. 1. This fa.et is not derogatory to the absolute sovereignty of God. A just sovereign considers his people. God acts according to his own will; but his will, though inflexible in moral principles, varies in the choice of particular actions according as the application of those principles varies with the circumstances of the world. 2. 'l'his fact is not inconsistent with the definiteneS3 of the purposes of God. The potter has his definite design, yet he proceods with his work to the conclusion or breaks up the clay and begins again, according as he finds it plastic or brittle. II. A CHANGE ON MAN'S PART FROM REBELLION TO PENITENCE WILL BE MET BY A CJBANGE ON Goo's PART FROM WRATH TO MERCY. God's threats are conditional. Forgiveness is the result of no after-thought, of no change in the "temper" of God. It is contemplated by God from the first, and promised on condition of repentanco whenever repentance is genuinely experienced. 'l'herefore there is overy encouragement to repentance and hope. The darkest denunciations of judgment refer only to tho impenitent. It is not too late to expect the forgiving mercy of God, so long as it is not too late for us to repent. This is reasonable, since the end of punishment is not vindictive but remedial. The mere paying of a penalty is of no good iu itself. It might please a vain and vengeful despot, but not a merciful father. If tho restoration of his child is elfected without it the father will gladly :icknowledge tbat it is nccc\less, HG THE BOOK OF THE PROPHET JEREM.IAH. [en. :x.vm. 1-23.
Ill. A CHAXGE ON MAN'S P.\UT FHO~i FIDELITY TO APOSTASY WILL DE MET DY A CHANGE 0).1 GoD's PART FROM MERCY TO WRA'l'H. This is a necesgary consequence of the rreccding principles. God's promises arc as conditional kS his threats. It would be nci ther just nor merciful to us for God to continue his :ravours unabated after wo had departed from him. The removal of tbeln is n wholesome warning to us. It springs nn-turally from the personal relation of God to his people, one which depends on reciprocal sympathy. 'l'berefore it is vnin to presuine on our· past experience of God's r;oodnegs for immunity from the consequences of our later sins, ·or to suppose that a ha})py condition of peace with God once attained can never be lost. Wo may lose it and be in a worse condition than if we had never had it (Heb; vi. 4-6).