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even its lowest extremity. Savages appear to us all alike; but it is owing to the distance at which we view savage life, that we perceive in it no discrimination of character. I make no doubt, but that moral qualities both good and bad are called into action as much, and that they subsist in as great a variety in these inartificial societies, as they are, or do, in polished life." Paley's Natural Theology, p. 529.

If we connect this sage observation with the original dispersion of mankind, and with the known consequences which have arisen therefrom, we shall perceive how little the designs and intentions of God have been attended to by many who have affected to follow the history of the Bible. To what are we to trace the origin of Pagan barbarism? Surely to this very event, which is here spoken of in Scripture as the immediate act of God. Had there been any wish or design that all men should have partaken of the knowledge of the revelation, then, this dispersion had never been brought about.

What, then, is the result of our inquiries? It is this: that as Providence has not merely permitted, but, in some measure, caused this diversity in the manners, opinions, and circumstances of mankind, it is to be taken as an intimation, that this variety forms the ground-work of our moral treatment, and that it is altogether absurd to suppose any individual will be punished for being that which his Maker formed and intended him to be. The savage, whose ancestors had found their way to Nova Zembla, might just as reasonably be punished for not knowing the use of letters, as for not believing in a Saviour of whom he has never heard. But that savage is still answerable to his Maker for his knowledge of good and evil; and when the secrets of all hearts shall be disclosed, he will stand before the judgment-seat of Christ to receive for the things done in his body, whether they be good or evil. "He hath determined the bounds of their habitation." Acts xvii. 26.

SECTION XI.

The Call of Abraham.

Ir was not till about three hundred years after the dispersion at Babel, that its natural effects began to be felt by the growth of error and idolatry in the east. Whilst then, it was the general plan of Providence

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to suffer all nations to go on in their own ways," (Acts xiv. 16.) it pleased God to select Abraham as the trustee and depository of that promise which had been given before to Adam and Noah, on behalf of all mankind.

Yet, as the Bible was designed, not for a general history of the world, but for a record of the promise, it now chiefly confines its notice to that single family from whom the Redeemer should afterwards descend. The affairs of other nations are mentioned only incidentally, and as they happen to come in contact with this peculiar family. But, we are not to infer from this silence, that those nations were for

gotten or neglected. They were fulfilling their several destinies, as allotted by Providence; the call of Abraham was given on their account; and the subsequent series of God's dealings with the Jews had reference to the welfare and salvation of the Gentiles "of whom the whole earth was overspread."

"To Abraham and his seed were the promises made. He saith not unto seeds, as of many; but as of one, and to thy seed which is Christ." Gal. iii. 16. It was not, then, to the Jewish nation, but to Abraham's seed, i. e. to Christ, as the Saviour of the world the promise was given. And it was given to Abraham whilst he was yet uncircumcised, that is, before he was taken into the Jewish covenant; whilst he was a Gentile, like one of those "of whom the whole earth was overspread."

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And this, I say, that the covenant which was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of no effect."

Gal. iii. 17. But unless we compute this interval from the first call of Abraham, whilst he was in Ur of the Chaldees, we cannot make out this number of years. Abraham, therefore, was called in his Gentile condition, and before he was taken into any national connexion with God, and he was called in this state, to show that all the nations of the earth were alike interested in the promised blessing.

66 In thee shall all the families of the earth be blessed." Gen. xii. 3. Consider the time and circumstances at which the promise was made; consider Abraham as dwelling in the midst of Gentile nations, and say, whether it must not be so interpreted as to comprehend all the Gentiles both before and after the birth of Christ. "The families of the earth" here alluded to, are plainly the same as those which the historian had just before enumerated. "These are the families of the sons of Noah, after their generations, in their nations, and by these were the nations divided in the earth after the flood." Gen. xi. 32.

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