The same also we may say in relation to the eternal states of men, if only we consider them, as they really are, one vast mass of guilt and corruption. When Adam fell, God was at liberty to leave him as he was, in all his guilt and corruption, or to redeem him from it, and to make him a vessel of honour by his new-creating power. When God chose Abraham out of" the whole world of idolaters, he was at liberty to have chosen others besides him, if he had been pleased so to do, or to have restricted the blessings of his covenant to Ishmael and Esau, instead of limiting them to Isaac and Jacob. If he had seen fit to do this, whom would he have injured? or who would have had any right to complain? Whom did he injure when he chose the Jews ? Did he by separating them from the rest of mankind, and granting exclusively to them the ordinances of his grace, do any injustice to the Gentile world? or, now that he is pleased to send his Gospel to the Gentiles, does he do any injustice to the Jews? In favouring us with the full light of revelation, does he injure the millions of Ma- hometans and Pagans who are less favoured than ourselves ? In like manner, if he send to some of us fuller opportunities of instruction than to others, or richer communications of his grace, is he not at liberty to do so ?
Let it be remembered, that the question is not, Whether God shall punish an innocent person, or a guilty person be- yond his deserts ? That could receive no other answer than that given by the Apostle, " Is there unrighteousness with God ? God forbid." But the question is, Whether, when all mankind are in a state of guilt and condemnation, God may not "have mercy on whom he will have mercy?" And to this question we reply by asking another, " May He not do what he will with his owna?"
a Matt. xx. 15.