frivolous reply of our adversaries, that God does not wholly reject the objects of his long-suffering, but remains in suspense towards them, awaiting the possibility of their repentance; as though Paul attributed patience to God, in expectation of the conversion of those whom he asserts to be fitted to destruction. For Augustine, in expounding this passage, where power is connected with patience, justly observes, that God’s power is not permissive, but influential. They observe, also, that it is not said without meaning, that the vessels of wrath are fitted to destruction, but that God prepared the vessels of mercy; since by this mode of expression, he ascribes and challenges to God the praise of salvation, and throws the blame of perdition upon those who by their choice procure it to themselves. But though I concede to them, that Paul softens the asperity of the former clause by the difference of phraseology, yet it is not at all consistent to transfer the preparation for destruction to any other than the secret counsel of God; which is also asserted just before in the context, that “God raised up Pharaoh, and whom he will he hardeneth.” Whence it follows, that the cause of hardening is the secret counsel of God. This, however, I maintain, which is observed by Augustine that when God turns wolves into sheep, he renovates them by more powerful grace to conquer their obduracy; and therefore the obstinate are not converted, because God exerts not that mightier grace, of which he is not destitute, if he chose to display it.