It is frivolous in our opponents to reply that God does not altogether reject those whom in lenity he tolerates, but remains in suspense with regard to them, if peradventure they may repent; as if Paul were representing God as patiently waiting for the conversion of those whom he describes as fitted for destruction. For Augustine, rightly expounding this passage, says that where power is united to endurance, God does not permit, but rules (August. Cont. Julian., Lib. v., c. 5). They add also, that it is not without cause the vessels of wrath are said to be fitted for destruction, and that God is said to have prepared the vessels of mercy, because in this way the praise of salvation is claimed for God; whereas the blame of perdition is thrown upon those who of their own accord bring it upon themselves. But were I to concede that by the different forms of expression Paul softens the harshness of the former clause, it by no means follows that he transfers the preparation for destruction to any other cause than the secret counsel of God. This indeed is asserted in the preceding context, where God is said to have raised up Pharaoh, and to harden whom he will. Hence it follows that the hidden counsel of God is the cause of hardening. I at least hold with Augustine, that when God makes sheep out of wolves he forms them again by the powerful influence of grace, that their hardness may thus be subdued; and that he does not convert the obstinate, because he does not exert that more powerful grace, a grace which he has at command if he were disposed to use it (August, de Prædest. Sanct., Lib. i., c. 2).... [Illustration: _SEPTUAGINT._ Facsimile, somewhat reduced, of a page of the VATICAN MANUSCRIPT. Fourth Century. Vatican Library. The Septuagint is the Greek translation, by seventy elders, of the Hebrew Bible. The earlier copies are all in uncial or "capital" letters, cursive or "lower-case" letters being a later invention. This is a good specimen of the hand-work of the ecclesiastical scribes of the fourth century.]