far from being right; and it was, therefore, held up in abhorrence to the Israelites.

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Ye shall not fear other gods, nor bow yourselves to them," &c. ver. 35. Yet, it is plain, I think, from the above expressions, "they feared the Lord," &c.; and from the removal of their punishment as to the lions, that these Samaritans did what was, on the whole, acceptable to God, with relation to their previous circumstances and habits. But, if this inference be correct, it forms a case very much in point with regard to the salvability of the Heathen; because it shows that even the corruptions of idolatry, where they are hereditary and involuntary, are pardoned by Him, who is not "extreme to mark what is done amiss."

The same inference, I apprehend, may also be drawn from the casual expressions of Moses," He that feared the word of the Lord among the servants of Pharaoh," &c. Exod. ix. 20, 21.

SECTION XXXVIII.

Solomon and Hiram.-B. C. 1000.

WHEN Solomon "had determined to build an house unto the Lord," he sent to Hiram king of Tyre, to assist him both with materials and workmen. In making known his wishes, he did not disguise his intentions. "Behold, I build an house unto the name of the Lord my God," &c. "and the house which I build is great, for our God is above all gods," &c. 2 Chron. ii. 3-9. Not only did the king of Tyre accede to his request, but he sent Solomon this remarkable answer: "Because the Lord hath loved his people, he hath made thee king over them. Blessed be the Lord God of Israel that hath made heaven and earth." ver. 11, 12.

It is impossible to read this correspondence, and not to perceive, that the king of Tyre and his people must have had much greater religious knowledge than is commonly supposed; and that this knowledge

had a considerable effect in disposing them thus to assist the Israelitish monarch. The result which this brings to our general argument is the more striking, because the cities of Tyre and Sidon are so frequently mentioned in the ancient prophets as examples of the Divine justice. But, it was probably to rectify any harsh inference arising from such temporal denunciations, that Jesus informed his contemporaries, it should be more tolerable for those cities at the day of judgment, than for some in the immediate neighbourhood of Jerusalem.

"In the reign of Solomon, the tendency of the Jewish scheme to diffuse the knowledge of the true God appears increasingly conspicuous. The prosperity and wealth of this monarch, the magnificence of his temple, and, above all, his fame for wisdom, attracted universal attention; for his fame was in all nations round about, and there came of all people to hear the wisdom of Solomon from all the kings of the earth.' 1 Kings iv. x." Graves, vol. ii. p. 298.

SECTION XXXIX.

Proverbs and Ecclesiastes.

THESE collections of moral sentiments, abound with illustrations of the truth and extent of this argument for the salvability of Heathen nations. They are either general maxims of human life, or universal principles of piety which apply, without exception, to the whole body of mankind.

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The eyes of the Lord are in every place beholding the evil and the good." Prov. xv. 15. "To do justice and judgment is more acceptable to the Lord, than sacrifice," xxi. 3. "The rich and the poor meet together, the Lord is the maker of them all," xxii. 2.

The book of Ecclesiastes commences with reflections on the vanity of human life, a topic which is applicable to individuals of all nations. "Fear God and keep his commandments, for this is the whole duty of man; for God shall bring every

work into judgment with every secret thing, whether it be good or bad," xii. 13.

From such maxims the inference is plain and irresistible, that Solomon viewed all mankind as living under the same moral and religious government; and that however they might differ, in the degrees of knowledge, yet that all were responsible according to their ability. I am not aware, there is a single sentiment in either collection which is founded on the distinction betwixt Jew and Gentile.

"God hath proposed to all men indifferently the same terms and conditions of gaining his love and favour, of enjoying his bounty, and of obtaining rewards and felicity from him. The same laws and rules of life are prescribed to all persons, as men and as Christians." Barrow, vol. iii. p. 305.