that every degree of merciful allowance will be made for partial ignorance, conveys a clear and decisive confirmation, that our privileges are but another name for our obligations, and that not a shadow of undue preference will be shown to those who have enjoyed the fairest opportunities of religious improvement. "Therefore judge nothing before the time, till the Lord come, &c., and then shall every man have praise of God." 1 Cor. iv. 5.

The question which Abraham here asks, "Shall not the Judge of all the earth do right," and the reply which God returns, form the fullest vindication of our argument respecting the Heathen; as it clearly establishes the correspondence of the Divine attributes with our own conceptions of moral equity.

SECTION XIV.

Abraham and Abimelech.

As Abraham journeyed toward the south, he came into the country of Abimelech, and fearing, lest the beauty of Sarah might expose him to danger, he disguised her as his sister. Abimelech, the prince of the country, on this took Sarah as his intended concubine. But God came to Abimelech, and warned him of his danger. So far was the Gentile chieftain from slighting this monition, that he is represented as pleading with God on the innocence of his motives, and God said unto him, "Yea, I know that thou didst it in the integrity of thy heart," &c. Gen. xx. 10.

The apology which Abraham offered is very remarkable, "because I thought surely the fear of God is not in this place." v. 11. He hastily concluded, that all were equally wicked, but the integrity of the Gentile rebuked even the Father of the faithful for his want of charity; leaving us a me

morable caution, that we also should not pass indiscriminate censures on all who are not of Abraham's seed. See also Gen. xxvi. 28, 29.

Amidst the numerous crimes and vices of Heathen nations, there are some green spots, like the oasis in the desert. The continence of Scipio, and the chastity of Alexander are too well known to require a formal relation. In Valerius Maximus are many beautiful examples of Heathen virtue. "The negro women," says Park in his travels in Africa, "are very cheerful and frank; but they are by no means given to intrigue. We hear that instances of conjugal infidelity are not common." Vol. i. p. 407. "One of the first lessons in which the Mandingo women instruct their children is the practice of truth." He then refers to the story of a youth who had been murdered by a Moorish banditti, and the mother's only consolation in her distress was this, "that her boy had never told a lie." Vol. i. p. 402.

SECTION XV.

Ishmael.

"ABRAHAM had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bond woman, was born after the flesh; but he of the free woman, was by promise." Gal. iv. 22.

There was here doubtless a marked difference and distinction, and the peculiar blessing was all on the side of Isaac, as being the child by whom the promise should be fulfilled. But the question is, whether there is any thing to be deduced from Scripture against the salvability of the offspring of Hagar?

So far is this from being the case, that we must arrive at quite another conclusion. "The angel of the Lord said unto Hagar, Return unto thy mistress, and submit thyself under her hands-I will multiply thy seed exceedingly that it shall not be numbered for multitude," Gen. xvi. 10.,

F

and "thou shalt call his name Ishmael (i. e. God shall hear,) because the Lord hath heard thy supplication," v. 11. But this was clearly meant for a consolation and a blessing; and such a passage could never have been recorded in Scripture, if we were authorized to infer, that the numerous posterity of Ishmael had been cut off from the means of salvation.

Nor is this all,-we have the prayers of Abraham on behalf of Hagar's child. “ And Abraham said unto God, O that Ishmael might live before thee." "As for Ishmael," replies God, "I have heard thee, behold, I have blessed him, and will make him fruitful, and will multiply his seed exceedingly. Twelve princes shall he beget, and I will make him a great nation, but my covenant will I establish with Isaac." Gen. xvii. 20. Gen. xxi. 20.

The blessings which are here mentioned, it is granted, are principally of a temporal nature, but such blessings would have been the greatest curses on the horrible supposition, that all his descendants bad been excluded from the possibility of obtaining eternal happiness.