JUL 
 
 
/ 
 
GROUNDS OF HOPE 
 
 SALVATION 
 
 OF 
 
 ALL DYING IN INFANCY 
 
 REV. WILLIAM HARRIS, LL.D. 
 
 LONDON : 
 
 Printed by R. Clay, Devonshire Street, Bishopsgate; 
 
 SOLD BY BAYNES AND SON, 23, PATERNOSTER-ROW ; 
 
 AND WESTLEY, STATIONERS' COtRT I ALSO BY 
 
 EDWARD WRIGHT, MARKET STREET, 
 
 CAMBRIDGE. 
 
 1821. 
 
ADVERTISEMENT. 
 
 There appears but little occasion for prefatory remark 
 to the following pages. The design of them is suffici- 
 ently clear from the Title, and the method of advancing 
 towards the accomplishment of that design is particularly 
 explained in proceeding. 
 
 The investigation here submitted, was suggested by 
 providential dispensations which excited peculiar in- 
 terest in the subject; and it is published with a hope 
 that, under the divine blessing, it may subserve the cause 
 of evangelical truth in general, while it administers 
 relief to those who are mourning over their dead. This 
 hope of the writer has been much encouraged by the 
 Association of Ministers educated at the Hoxton 
 Academy, before whom the substance of the Essay was 
 read, by appointment, at their last Anniversary Meeting. 
 
 The sentiments conveyed in these pages are reviewed 
 by the Author with the satisfaction of one, who has 
 aimed at the discovery of truth, and has endeavoured 
 honestly to submit his own impressions to others ; who 
 has watched against the seductions of the heart, and has 
 daily implored, with entire dependence, divine assistance 
 for the attainment of his object. 
 
 In a path so little trodden, and embracing so wide a 
 circuit, he can scarcely hope that he has no where 
 stumbled ; but he does hope that no important mistake 
 has occurred, affecting either the doctrines of Revela- 
 tion, or the merits of his position. 
 
ADVERTISEMENT. 
 
 At the suggestion of some esteemed brethren in the 
 ministry, who were present on the occasion above-men- 
 tioned, an Appendix was for some time contemplated, 
 which might contain farther discussion on subjects touched 
 upon in the Essay. On mature consideration, however, 
 it has appeared undesirable to enlarge a pamphlet, which 
 has already extended far beyond the original design ; and 
 more conducive to general usefulness, to keep as much 
 as possible within the ordinary range of English readers. 
 
 It would have been matter of gratification to the 
 Author, could he have thrown the reasonings into an 
 arrangement more compressed and simple than that 
 which was originally pursued with a view to his personal 
 satisfaction. He will rejoice to find some other writer 
 succeeding where he has failed, and will consider it an 
 honour if his endeavours should in any way subserve 
 the production of a work on the subject, more adapted 
 for general acceptance and usefulness. 
 
 In the meantime, he will have abundant occasion for 
 devout and adoring gratitude, if his labours should be 
 the happy means of ministering consolation and improve- 
 ment to those with whose parental sorrows he can deeply 
 sympathise; and especially, if the attractions of divine 
 truth should be more powerfully felt by any, from their 
 discovering in these pages, its benignant aspect towards 
 
 departed infants. 
 
 W. H. 
 
 Hoxton Academift December, 1821. 
 
THE SALVATION 
 
 OF 
 
 DECEASED INFANTS 
 
 INTRODUCTION. 
 
 The investigation prompted by benevolence — and is not forbidden 
 curiosity ; — still further by personal affection, consistently with the 
 first duties of bereaved friends. — General design of the present 
 Essay; the period of infancy described; — general sentiment an- 
 nounced ; — difficulties acknowledged ; — general method of discussion 
 stated. 
 
 AV^ERE the death of an infant a rare Qccurrence, 
 it would awaken many a mournful reflection, and 
 suggest many an anxious enquiry into its condition 
 in the unseen world. And whatever may be the 
 fact, the frequency of such occurrences ought not 
 to diminish the interest which they are calculated 
 severally to excite in our hearts. A pestilence, 
 which half depopulates a state, and which is con- 
 tinuing its ravages through successive years, and 
 even generations, must raise the solicitude of sur- 
 vivors to a degree augmented beyond what would 
 
result from a mere consideration of the numbers 
 Avlio have become its victims. We weep over the 
 thousands \\ ho have fallen in battle, but shudder as 
 we survey the horrors of that contagion, which may 
 immediately renew its attacks upon ourselves. 
 
 From approved computations, it appears, that 
 about one half of the human race die within seven 
 years from their birth. Thus, according to the 
 present population of the world, five hundred mil- 
 lions of every generation, a number sufficient to 
 people another earth as ample as our own, are 
 swept aw^ay by death, before they have attained, at 
 least so far as our observation can extend, any 
 important end of human existence. And this pro- 
 cess has been going on in similar proportion, through 
 every generation of mankind. Without defining 
 the age at which moral agency commences under 
 our highly favouring circumstances, it may perhaps 
 be assumed, on considering the state of the world 
 in general, and throughout all past generations, 
 that an enquiry into the future condition of children 
 dying in infancy, immediately respects the everlast- 
 ing state of half the posterity of Adam. 
 
 Thus reflecting, even general benevolence cannot 
 repress a desire to ascertain, if possible, whether, 
 in cases so innumerable, the spark of immortality 
 was kindled only that it might be quenched ; whe- 
 ther so many interesting fellow -creatures were 
 brought into relation with sinners, merely to share 
 
with thcin in everlasting sufferings; or whether 
 divine proceedings in this respect, do not better 
 accord with our apprehensions concerning the 
 divine character, and whether revelation discloses 
 not some traces of a design more congenial with 
 our best feelings. 
 
 The general disposition chiefly to be cultivated, 
 is, indeed, a devout acquiescence in providential 
 arrangements. Tiie conviction, that all the dispen- 
 sations of God are unquestionably right, should 
 operate within us as an habitual principle. Hence, 
 we are bound to repress inordinate curiosity respect- 
 ing matters unrevealed, and to await, in patient 
 expectation, the developments of another state of 
 being. It appears, however, an unwarrantable 
 assumption, that enquiry into the condition of 
 deceased infants, is chargeable with inordinate cu- 
 riosity ; or that solicitude to discover what grounds 
 divine revelation affords us to hope for their happi- 
 ness, proceeds from the want of due submission to 
 the will of God. Christianity is the religion of 
 man, intended to promote the perfection of his 
 nature; it cannot, therefore, be hostile to princi- 
 ples implanted in him by the Author of his nature ; 
 much less can it countermand the genuine expres- 
 sion of feelings which it requires us to cultivate, 
 which its influence refines, and to which its dis- 
 coveries impart an acuteness, and an energy, other- 
 wise unexperienced and inconceivable. 
 
 B 2 
 
To parents who iiave been called to resign their 
 beloved infants to the grave, the investigation pro- 
 posed, acquires an interest and an importance, far 
 beyond all which arises fi'oni sentiments of general 
 benevolence : it appears awfully momentous. The 
 bereaved bosom, chilled with its loss, cannot catch 
 a glow sufficiently cheering and satisfactory, from 
 some general and indefinite persuasion, that those 
 who were so dear on earth, are happy in heaven. 
 In such cases, when less interested, we can more 
 easily come to a decision ; for a heart deeply 
 affected is suspicious in proportion as it loves. 
 Hence, there arise causes of doubt, which had not 
 previously occurred ; and if ten degrees of satis- 
 faction can be obtained, nine will leave an aching 
 void. 
 
 To learn those practical lessons which our be- 
 reavements are calculated to teach, should unques- 
 tionably be our first concern. But no pious person 
 can become indifferent to the everlasting condition 
 of that being, whom he was the instrument of 
 bringing into existence; whose welfare entwined 
 itself with every cord of ^ his heart; in behalf of 
 whou], his dearest hope and most earnest desire 
 were, that he would become a ciiild of God, an 
 immortal conipanion in tlie employments and feli- 
 cities of heaven. And where, or on what principle, 
 does our heavenly Father proiiibit such solicitude? 
 Where is" the sorrowing parent required to renounce 
 
a relief, so soothing to liis agonizing heart, as ex- 
 ploring the expanse of revelation, to discern, if 
 possible, the track tlirough which a beloved spirit 
 had recently ascended to the Redeemer's bosom ? 
 
 That the attention of wise and holy men should 
 have been attracted by this subject, is less won- 
 derful, than that few, if any, have entered fairly 
 and fully into the investigations which it requires. 
 From certain general principles, most writers appear 
 to have reached their conclusion ; and that conclu- 
 sion has varied according to the principle which 
 regulated their proceedings. The present Essay is 
 not intended to oppose, nor even to expound, the 
 hypotheses of others; but to submit a course of 
 investigation, pursued under the guidance of some 
 intimations discovered in the Sacred Volume, aided 
 by the light incidentally cast on the subject, from 
 the blending radiance of its most important doc- 
 trines. 
 
 Infancy is here understood to comprehend, that 
 period of early life during which the energies of 
 human nature are not sufficiently developed for 
 employing objective means of moral knowledge, 
 and there is, consequently, no natural capacity for 
 happiness from moral considerations. This period 
 is not defined, and perhaps admits of no limitation 
 generally applicable; since from various causes, 
 it may vary indefinitely in different subjects. In 
 the following discussion, it is assumed, that the 
 
6 
 
 deceased children, of whatever age, were not moral 
 agents. And concerning these, it is concluded, that 
 while the Ploly Scriptures supply more copious and 
 satisfactory grounds of hope for the happiness of 
 deceased infants, who descended from pious parents, 
 they yet reveal enough to warrant a persuasion that 
 all children dying in infancy, of whatever age and 
 clime, are '^ saved in the Lord with an everlasting 
 salvation." 
 
 It is not, however, to be concealed, that the way 
 to this conclusion is occupied by difficulties, at 
 first sight appalling, and apparently insurmountable. 
 These demand our first attention, both because 
 they chiefly arise out of certain doctrines of reve- 
 lation, which are justly deemed to be of established 
 verity, and of prime importance ; and also because, 
 unless these be removed, every step of the progress 
 will be embarrassed, and many a cheering prospect 
 will be intercepted. Should it be found that, allow- 
 ing to the doctrines themselves their entire magni- 
 tude and appropriate range, the difficulties which 
 seemed to attend them no longer thwart our course, 
 we may then advance without impediment, and, 
 ascending the elevations of revealed truth, may 
 breathe their reviving atmosphere, and catch among 
 their delightful prospects, a distant view of the 
 mansions where our absent infants dwell. 
 
PART THE FIRST. 
 
 THE HAPPINESS OF DECEASED INFANTS IS CONSISTENT 
 WITH VARIOUS LEADING DOCTRINES OF REVELATION, 
 AND WITH ACKNOWLEDGED FACTS. 
 
 In this part of the discussion, there is chiefly 
 intended an appeal to the analogy of faith, or that 
 principle of harmony which must subsist among 
 doctrines divinely revealed, so that matters doubt- 
 ful or obscure, may, in some respects, be determined 
 by a reference to other matters clearly exhibited. 
 Our minds will hesitate concerning the salvation 
 of departed infants, in proportion as the opinion 
 appears inconsistent with various points of un- 
 doubted truth. Dear as the thought may be, it 
 must not be indulged in defiance of the well-attested 
 announcements of Holy Scripture. 
 
 And this view demands our first attention, for the 
 reasons lately suggested. It is, moreover, the first 
 w^hich occurs to a mind anxiously enquiring ; nor 
 will the most encouraging intimations of the Sacred 
 Volume tranquillize the heart, or even find an un- 
 opposed admission there, while it is agitated with 
 suspicions, growing out of conscientious convictioDS 
 derived from the tenor of revelation. 
 
8 
 
 It is deemed neither necessary nor desirable, 
 to illustrate at large, much less to attempt any 
 proof of, the doctrines themselves which come under 
 notice. But, in some instances, where different 
 hypotheses have been constructed on the facts as 
 they appear in the Scriptures, or where the diffi- 
 culties arise from a misapprehension of theolo- 
 gical questions, something of this nature seems 
 important. 
 
 While the prime object is, from honest convic- 
 tion, to establish the position immediately before us, 
 it is considered indispensable to the satisfaction of 
 enquirers, to shew how that position may harmonize 
 with various apprehensions of the same scripture 
 doctrine, — a process in some cases found more 
 easy, than to determine which of two opinions is 
 to be preferred. At the same time, it is conceived, 
 that in proportion as the tests are multiplied to 
 which the position can be subjected, so much the 
 more likely we are to ascertain its compatibility 
 with the whole system of revealed truth. A greater 
 measure of satisfaction, is w^orth a more varied and 
 extended illustration than might be absolutely neces- 
 sary to the argument. 
 
SECTION I. 
 
 The silence of the Scriptures ought to he no discou- 
 ragement. 
 
 How this produces anxiety. But the silence of the Scriptures proves 
 nothing ;— this point not within their design; — on other interesting 
 points, equally reserved ; — explicit revelation not necessary to the truth. 
 
 A DEVOUT person, under the excitement of pecu- 
 liar interest in this enquiry, in the first place, natu- 
 rally desires and seeks some explicit declaration on 
 the subject in the Sacred Volume. Finding to be 
 ineffectual, a scrutiny which, in defiance of similar 
 endeavours, he was impelled by solicitude to pursue 
 with hopes of better success than his predecessors, 
 he too commonly resigns himself to despondency. 
 Repelled from unwarranted hopes, he is precipi- 
 tated, by a revulsion too natural, to an equally 
 unwarranted despair. He persuades himself that, 
 on a matter so highly important to his comfort, his 
 compassionate Father has been silent, because he 
 would not augment the grief of the living, by dis- 
 closing the awful condition of the dead. Thus, as 
 in many other cases, by grasping at too much, we 
 lose what might have been obtained. 
 
 Were not the mind of such enquirer discom- 
 posed by its own eagerness, an observation com- 
 monly made, and obviously just, would occur for 
 its relief :— the silence of scripture in such cases. 
 
10 
 
 proves nothing. If, therefore, not a sentence could 
 be found in the Sacred Volume, to guide our enqui- 
 ries into the condition of deceased infants, the 
 question would still be left at large. Though in 
 such a case, revelation would not gratify our hopes, 
 neither would it vindicate our despair. A single 
 consideration will place this remark in a just and 
 forcible light. Only let it be supposed, that the 
 very reverse were the matter of investigation, or 
 that the sacred pages were explored to ascertain, 
 whether they denounced a dreadful doom on infants 
 deceased. Ought the enquirer to be convinced of 
 their happiness, merely because no such frightful 
 disclosure could be discovered? If such a con- 
 clusion be legitimate, all further enquiry is need- 
 less ; and no reasoning is required to shew that it 
 must be equally valid with the inference under 
 consideration, that is, neither conclusion is just, 
 because both proceedings are on a false principle. 
 
 Explicit information on the subject before us, 
 hardly lies within the appropriate range of divine 
 revelation. The Holy Scriptures are given to man- 
 kind as the grand instrument of moral providence, 
 and are " profitable for doctrine, reproof, correc- 
 tion, and instruction in righteousness, that the man 
 of God may be perfect, thoroughly furnished unto 
 all good works." While they approve themselves 
 a faithful and sufficient guide, in all the passages, 
 and for all the important purposes of our present 
 
11 
 
 existence, we liave no reason for dissatisfaction, 
 though they should be no farther exphcit or freely 
 communicative. An intelligent and benevolent 
 guide, sustains his character, by conducting us safely 
 through difficulties and dangers to the end of our 
 journey. And though from such a conductor wc 
 might perhaps obtain much to gratify laudable 
 curiosity, and relieve the toils of the way, yet these 
 farther advantages ought to be considered as inci- 
 dental to his professed character, they must be ex- 
 pected to result rather from our enquiries, than 
 from his official undertaking ; and it would be a 
 highly irrational presumption, that he ought to 
 resolve all our doubts, remove all our difficulties, 
 and put us in full possession of every subject on 
 which we desire information. To estimate aright the 
 gifts of our Universal Benefactor, we must keep in view 
 the design of his several bestowments, and regulate 
 our expectations from them according to that design, 
 rather than by the importunity of our own desires. 
 There are, accordingly, innumerable questions of 
 high interest, on which no satisfaction can be ob- 
 tained, or ought to be expected, from the Sacred 
 Volume. Even concerning that world whither 
 divine revelation is conducting us, little more infor- 
 mation is communicated than may suffice to stimu- 
 late or encourage our advances. We should cer- 
 tainly be gratified, and, we may conceive, edified, 
 by some explicit announcements from heaven, in 
 
12 
 
 answer to our enquiries, whferein consists the iden- 
 tity of this mortal body, and of that iniuiortal body 
 with which we expect to be invested ; — whether de- 
 parted saints are permitted to hover round endeared 
 survivors, to observe their circumstances, and 
 minister to their welfare ; — in what manner dis- 
 embodied spirits hold mutual intercourse; — and 
 whether the relations of earth will be recognized 
 among the inhabitants of heaven. On these, and 
 many similar points we may, by soliciting the assist- 
 ance of our spiritual guide, obtain some incidental 
 information ; but to instruct us on these topics, is 
 clearly out of his official province, as they are 
 not directly subservient to the designs of sovereign 
 benevolence. Of the point under consideration, 
 it must be maintained, that a revelation does not lie 
 within the province of holy scripture, because it is 
 not necessary to furnish us unto all good works. 
 What new duty would grow out of a revelation 
 concerning the state of deceased infants ? or what 
 inadequate motive to known duty, would that 
 revelation sustain and enforce ? In what respects 
 is such a communication necessary to the promotion 
 of holiness, and thus to a meetness for the inheri- 
 tance above ? 
 
 To be assured from the mouth of God that our 
 de[)arted infants are among the blessed, would 
 indeed be the sweetest solace to our afflicted hearts ; 
 but so, also, under ditierent circumstances, would 
 
13 
 
 the certain knowledge of other matters on wludi the 
 Sacred Volume is even more reserved. The sources 
 of divine consolation diffuse their healing streams, 
 not with an ultimate or even a principal view to 
 present comfort, but in subserviency to practical 
 religion; that, refreshed and invigorated, we may 
 " run and not be weary, walk and not faint." To 
 behold in the Gospel, clearly displayed, the glory of 
 our departed infants, might perhaps allure our 
 hearts toward heavenly realities; but we ought to 
 require no other attractive than Jesus sitting at the 
 right hand of God. 
 
 Nor is explicit revelation indispensable to the 
 discovery of divine truth. On many points both 
 of doctrine and practice, where this is wanting, we 
 are at a moral certainty of the truth. Even on 
 some momentous doctrines of Christianity, and on 
 some practices which characteristically distinguish 
 us as disciples of Christ, questions may be asked 
 tiiat cannot be answered by direct reference to the 
 authority of revelation. From certain premises 
 supplied by revelation, they are conclusions deduced 
 by an intellectual process, so easy and clear, as 
 scarcely to be observed by an undisciplined mind. 
 Where, for instance, within the compass of Holy 
 Writ, do we find the following, or any equivalent 
 propositions : "In the Godhead there are three 
 personal subsistencies ; — none shall be saved who 
 were not chosen in Christ before the foundation of 
 
14 
 
 the world; — females are to be admitted to the 
 Lord's table, and infants to baptism"? We, in fact, 
 learn these things by evident and necessary deduc- 
 tion from the plain announcements of revelation, 
 and are scarcely less certain concerning the truth 
 and will of God respecting them, than we should 
 be from his express declaration. 
 
 Now if, on matters so highly important to faith 
 and practice, we must form our own conclusions 
 from declarations and facts explicitly recorded, 
 ought we to consider the want of express scripture 
 testimony respecting the happiness of departed 
 infants, a final prohibition of our hopes ? And if, 
 concerning those points, we can nevertheless arrive 
 at such a measure of certainty respecting truth and 
 duty, why may we not, under similar circumstances, 
 attain some comfortable grounds of hope on the 
 subject of our present discussion? It is not meant 
 to insinuate by these suggestions, that in the case 
 under consideration, grounds for a cheering con- 
 clusion are equally strong, or the way to that con- 
 clusion equally direct and evident, as in the other 
 cases selected for illustration. An appeal is made 
 to the principle of disquietude stated above ; and 
 the intention of that appeal is, to shew that the 
 happiness of departed infants may be demonstrable, 
 in the absence of a species of evidence which has 
 been so earnestly desired, and so repeatedly sought 
 for in vain. 
 
15 
 
 SECTION IL 
 
 The relation of deceased Infants to Adam, does not 
 forbid our hopes. 
 
 Infants involved in the consequences of the fall i — hence, depraved and 
 guilty. Depravity, a loss of the divine image, but not a disposition 
 positively evil; — the occasion of actual transgressions, if life con- 
 tinue — but does not in itself subject to divine abhorrence. Guilt, 
 or subjection to sufferings ; — future punishment not inferable from 
 present sufferings ; — no evidence that God rejects one personally 
 innocent ; — sense of guilt, &c. necessary in future punishments, — 
 which infants cannot have j — perhaps punishment not an arbitrary 
 infliction. On the whole, original sin not conclusive against the 
 position. 
 
 Since death is the wages of sin, and infants are 
 personally innocent, they must in some way be 
 implicated in the sin of another. And we are 
 informed on infallible authority, that by virtue of 
 the relation subsisting between the first man and 
 his posterity, those " who have not sinned after the 
 similitude of Adam's transgression," become in- 
 volved in the consequences of his apostacy ; and 
 hence are subject to death. In vain has human 
 ingenuity endeavoured to undermine this doctrine 
 of divine revelation, or to substitute any hypothesis 
 which could more satisfactorily account for the 
 sufferings and mortality of beings personally inno- 
 cent. Thi3 fact appears unquestionable, and 
 
16 
 
 prcscnis ei very aftbcting, as well as to many, a very 
 alarming view of the case under contemplation. 
 
 Though all who, on questions of divine truth, 
 take the Scriptures for their infallible guide, receive 
 in general this important doctrine, yet they enter- 
 tain diversities of o{)inion, neither few nor of small 
 moment, concerning the extent to which the con- 
 sequences of Adam's first transgression are entailed 
 on his posterity, and even concerning the precise 
 import of '' death" as the punishment incurred, 
 according to the divine denunciation. It is not 
 intended here to examine those opinions. And it 
 is in general assumed, that what is commonly, 
 though inadequately, termed original sin, includes 
 both the moral and the natural consequences of 
 our first parents' fall, that is, depra^ity and guilt. 
 Yet this natural depravity and guilt, provided our 
 views of them be regulated by certain previous 
 considerations of undoubted verity, by no means 
 impel us to the frightful conclusion, that any perish 
 for ever, merely in consequence of their relation to 
 Adam. 
 
 As has been formerly observed, it is no part of 
 the present design to expound or advocate the truth 
 of those doctrines, whence discouragements have 
 arisen to anxious enquirers into the subject before 
 us. But on the doctrine of human depravity, some 
 illustrative remarks appear important, since the 
 most formidable difficulties in our course, arise 
 
from wliat arc conceived to be misapprehensions 
 respecting the nature of that moral degradation in 
 which mankind are born. 
 
 It is held that the posterity of fallen Adam in- 
 lierit a depraved nature, — are spiritually dead, 
 *' being alienated from the life of God, through the 
 ignorance that is in them because of the blindness 
 of their hearts.*" While the body is depraved, 
 by a destitution of original beauty, vigour, and 
 aptitude for immortality, it is more important to 
 observe, that the soul, that part of man which 
 constitutes him a moral and accountable agent, is 
 depraved by a destitution of the divine image, or 
 that sovereign endowment by which our great pro- 
 genitor possessed, from the first moment of con- 
 sciousness till his fall, an intuitive perception of 
 right, and an instinctive bias towards holiness. 
 
 Some persons, however, seduced perhaps by 
 false or at best inadequate analogies, have enter- 
 tained a notion, that natural and hereditary depra- 
 vity, is a quality positively vicious, a tendency or 
 disposition of the soul towards moral evil. Hence, 
 the subject has been involved in endless perplexity ; 
 questions have arisen which admit of no satisfac- 
 tory solution, and many individuals have been 
 driven to scepticism in the very face of divine 
 testimony. That human depravity will produce 
 
 * Eph. iv. 18. 
 c 
 
18 
 
 personal transgression, wherever life continues till 
 moral agency commences, appears to be unques- 
 tionable ; but to conceive of original sin as in- 
 cluding a positive propensity to moral evil, seems 
 unwarranted by the Scriptures, unsupported by 
 fact, and even a contradiction in terms ; for a pro- 
 pensity to moral evil is obviously a personal trans- 
 gression, which, according to such an hypothesis, 
 is conceived of as committed by a being personally 
 innocent, and even as yet incapable of moral 
 agency. To all who reflect with awful reverence 
 on the holiness of the divine character and opera- 
 tions, it must appear a revolting supposition, that 
 the Father of spirits immediately produces account- 
 able beings, with moral obliquity, or r, positive 
 tendency to sin. 
 
 Such, at least, is not the doctrine of human 
 depravity, as maintained by very judicious divines. 
 " God," says one,"^ "only creates the nr.ked essence 
 of our souls, our natural faculties, a pov.cr to think 
 and will, and to love and hate ; and this coU hent 
 of our hearts is not of his makings but is the spon- 
 taneous propensity of our oxvn wills. For v/c being 
 born devoid of the divine image, ignorant of God, 
 and insensible of his infinite glory, do of oar own 
 accord turn to ourselves, and the things of time 
 and sense, and to any thing that suits a graceless 
 
 * Bellamy, True Religion delineated, p. 166, Edit. 1812. 
 
19 
 
 heart, and there all our atfections centre ; from 
 whence we natively become averse to God, and to all 
 that which is s})irituall3r good, and inclined to all 
 sin. So that the positive corruption of our nature 
 is not any thing created by God, but arises merely 
 from 'ii privative cause." 
 
 *'In order," says another,* "to account for a 
 sinful corruption of nature, yea, a total native 
 depravity of the heart of man, there is not the 
 least need of supposing any evil quality, infused^ 
 implanted, or wrought into the nature of man, by 
 any positive cause or influence whatsoever, either 
 from God or the creature; or of supposing, that 
 man is conceived and born with a fountain of evil 
 in his heart, such as is any thing properly positive." 
 — As Adams nature became corrupt, without God's 
 implanting or infusing of any evil thing into it ; so 
 does the nature of his posterity. God dealing 
 with Adam as the head of his jjosterity, (as has 
 been shewn,) and treating them as one, he deals 
 v/ith his posterity as having all sinned in him. 
 And therefore as God withdrew spiritual communion, 
 and his vital gracious influence from the common 
 head, so he withholds the same from all the mem- 
 bers, as they come into existence; whereby they 
 come into the v/orld mere flesh, and entirely under 
 the government of natural and inferior principles ; 
 and so become vv'holly corrupt as Adam did." 
 
 * Edwards, Original Sin, Part [V. chap. 2. 
 c 2 
 
20 
 
 '' There is reason to fear," says anotlier,* "that 
 many have imbibed a notion of original sin, con- 
 siderably different from what is here asserted. It 
 is not improbable that the terms by which the evil 
 has been commonly expressed without a due ex- 
 amination of the idea intended, have had no small 
 influence to effect this. The frequent use of such 
 analogical and allusive terms aspollution, defilement, 
 corruption, contaminatio7i, and the like, seems to 
 intimate something positive; as these expressions 
 in their original meaning convey an idea of some- 
 thing superadded to the subject. Whereas other 
 terms, though equally analogical and allusive, imply 
 no such thing ; such as disoi^der, discord, confusion, 
 and the like. We do not mean to condemn the 
 use of the former, or to recommend the latter 
 to their exclusion, but only design to caution 
 against a wrong inference from a frequent use of 
 them." 
 
 It appears, then, that human beings are pro- 
 duced with simply the faculties and powers, essen- 
 tial to their nature as intelligent and accountable, 
 without any connatural bias towards either moral 
 good or evil; and that being destitute of the divine 
 image as above explained, they certainly become, 
 on the supposition of the continuance of life till 
 moral agency commences, personal transgressors 
 
 * Dr. Edward Williams, Note on Edwards, as above. 
 
21 
 
 of the divine law, and therefore justly amenable to 
 the supreme moral Governor. 
 
 To entertain correct and scriptural views con- 
 cerning the natural depravity of mankind, is on 
 many accounts of considerable importance, and 
 especially so in the bearings of this doctrine on 
 our enquiries into the condition of departed infants. 
 Were they as depraved, the subjects, as some have 
 represented or rather misrepresented the doctrine, 
 of a " quality like a taint, tincture, or infection, 
 altering the natural constitution, faculties and dis- 
 positions of our souls,*" they must, from their very 
 birth, appear odious to a holy God. But as the 
 doctrine is above explained, though there subsist in 
 them nothing to attract the regards of infinite 
 holiness, there is nothing to excite its abhorrence. 
 And by the termination of life during infancy, the 
 soul is removed from the operation of those causes 
 which would otherwise have induced personal trans- 
 gression, and thus separated between it and God.t 
 
 On the ground, therefore, of natural depravity 
 merely, there appears nothing to excite the repug- 
 nance of divine holiness to the happiness of de- 
 ceased infants ; and if their relation to Adam pre- 
 clude them from future bliss, it must be not by the 
 
 * Taylor on Original Sin, p. 187, quoted by Edwards, as 
 above. 
 
 t Isa. lix. 'i. 
 
22 
 
 transmission of a depraved nature, hut by subjec- 
 tion to guilt in consequence of his fall. 
 
 That infants are held guilty, or subject to natural 
 evil in consequence of the fall, is generally allowed 
 to be a doctrine of revelation, and appears evident 
 from their sufferinsjs and death. But so for as 
 their future happiness is concerned, various consi- 
 derations may at least diminish the apprehen- 
 sions which this acknowledo;ed fact too commonly 
 suggests. 
 
 The guilt imputable to the posterity of fallen 
 Adam, is maintained by most divines to be, not that 
 which he incurred as an individual, by violating 
 his natural obligations to God ; but that which he 
 incurred as a partaker of federal privileges, by 
 violating the condition on which they had been 
 granted. " What Adam therefore suffered for 
 breach of covenant." says a judicious divine,* 
 " was a privation of chartered benefits. The un- 
 avoidable effect of this, was death ; a privation 
 of spiritual life — which continued is death eternal, 
 — and a privation of that protection and care which 
 would have preserved from temporal death." From 
 what has been observed above, it appears, that the 
 privation of spiritual life constitutes the depravity 
 of human nature, entailed by the fall ; whether this 
 must unavoidably be continued, and involve all the 
 
 * Dr. Williams, in Edwards, as above, p. 334. 
 
23 
 
 horrors of eternal deatli in the case of deceased 
 infants, is the precise point of enquiry. 
 
 Their corporal sufferings in the present world, 
 do not involve this alarming conclusion. It does 
 not necessarily follow, that he who endures " a 
 privation of that protection and care which would 
 have preserved from temporal death," is, and must 
 be, subject to eternal death. Believers in Christ 
 are no longer considered as subject to the full 
 guilt of Adam's transgression ; yet are they equally 
 with others liable to infirmities, sickness, pain, and 
 death ; nor can we, by any external dispensations 
 of divine Providence, discriminate between the 
 saved and the lost of mankind. It is indeed true, 
 that such believers give moral indications of " re- 
 pentance towards God, and faith towards our Lord 
 Jesus Christ," which, according to the gospel, ascer- 
 tain their interest in the life and immortality that it 
 brings to light : by sincere repentance, they are 
 looking to him whom their sins have pierced ; and 
 by living faith, they have fled for refuge to the hope 
 set before them. Hence, notwithstanding their 
 subjection to affliction and death, we have an ex- 
 plicit divine warrant, as the ground of our hope for 
 their future happiness, which we confessedly have 
 not in the case of deceased infants. Yet, on the 
 other hand, it ought to be considered, that infants 
 have no personal sins of which to repent, or for 
 which they need a personal recourse to the only 
 
24 
 
 refuge. It is of still greater importance to bear in 
 mind, that we are not here investigating the positive 
 grounds of our hopes respecting them. Reference 
 was made to the affliction and death of believers, 
 to evince, by obvious facts, that impHcation in the 
 temporal consequences of the fall, does not cer- 
 tainly imply subjection to its full and ultimate con- 
 sequences; and thus far, the reference appears 
 conclusive in favour of departed infants. 
 
 The punishment of sin beyond the grave, ap- 
 pears chiefly to consist i'n total and hopeless ex- 
 clusion from the favour of God ; the pangs of 
 everlasting remorse from a conviction of having 
 justly incurred that exclusion; and the rage of 
 unbridled appetites and passions, struggling in vain 
 for gratification or relief. These, the bitterest in- 
 gredients in the sinner's cup, it seems unwarrantable 
 to suppose can ever fall into that of beings who 
 die without personal transgression. 
 
 No portion of the Sacred Volume has occurred, 
 which denounces eternal banishment from the pre- 
 sence of God, on any who have not forfeited that 
 blessing by personal crime. When such declara- 
 tion is adduced, — clear and unequivocal as the 
 contrary impressions received from the whole tenour 
 of revelation must require, in order to efface them 
 from our hearts, — it will become us to bow and 
 adore. But until then, our hopes remain, so far as 
 this consideration extends, altogether unobstructed. 
 
25 
 
 If an appeal to experience may be allowed, very 
 holy and enlightened persons could attest, that, 
 apart from the remembrance of their personal 
 sins, they are strangers to remorse of conscience. 
 Many, deeply humbled for the degradation of 
 human nature, have adopted the exclamation of 
 David, " Behold, I was shapen in iniquity, and in 
 sin did my mother conceive me ;" and many, deeply 
 convinced of their personal criminality, have shud- 
 dered with dreadful forebodings of " the wrath 
 revealed from heaven against all ungodliness 
 and unrighteousness of men." But the case yet 
 remains to be discovered, of one whose soul was 
 wrung with agonies of remorse for Adam's trans- 
 gression, as his own; or who was gasping with 
 apprehensions of everlasting punishment, as me- 
 rited by himself, for the apostacy of his first pro- 
 genitor. Without presuming, however, that, un- 
 supported by the sanction of the sacred records, 
 the experience of any christian is satisfactory evi- 
 dence of divine truth, it might perhaps reasonably 
 be expected, that were it the divine plan to charge 
 the consciences of men with remorse for their 
 interest in Adam's transgression, the Holy Spirit 
 would, in some instances, convince of this sin, as 
 alone incurring eternal destruction; or at least, 
 that among the many expressions of remorse re- 
 corded in scripture, a reference to this would not 
 be altogether undiscoverable. The bearing of this 
 
26 
 
 appeal to exj)cricnce, on the subject before us, is 
 obvious. Remorse for havino deserved eternal 
 banishment from God, is an indispensable ingre- 
 dient of eternal torment; but remorse for the sin 
 of Adam, imputed, is unknown to spiritual expe- 
 rience, and uncxemplificd in the recorded expe- 
 rience of ancient saints ; yet infants have no other 
 sin with which they can be chargeable, and for 
 which they can thus suffer. 
 
 On this point, it is further remarkable, that the 
 divine law never charges the sin of Adam upon 
 his posterity, as their crime, meriting their eternal 
 punishment ; and that the gospel calling them to 
 repentance, never enjoins repentance of that sin, as 
 indispensable to deliverance from perdition. Upon 
 any view of imputed guilt, which makes it alone the 
 meritorious cause of eternal death, these facts ap- 
 pear unaccountable. 
 
 It is diflicult, and perhaps might be pronounced 
 impossible, to conceive, how the worm that never 
 dies, should breed in a conscience, exculpating from 
 personal crime. Equally does it surpass concep- 
 tion, how the rage of unbridled appetites and pas- 
 sions, should become a source of perpetual torment, 
 a just retribution, to a being in whom, during his 
 transient lodgment on a world of probation, those 
 appetites and passions were never formed. Sucli a 
 being might for ever bewail, as a great affliction, 
 his relation to de<2;raded man; but on what principle 
 
.27 
 
 could he cliargc upon himself, as a merited retri- 
 bution, the loss of ]ieavenly glory, and the endurance 
 of everlasting burnings? 
 
 To tiiosc who consider eternal punishment an 
 arbitrary infliction, it may be conceded, that, as to 
 physical ability, the supreme Judge can, by liis 
 power over the consciousness of dependant beings, 
 impress them vvitli the idea of a sufficient identity 
 between themselves and their disobedient parent, 
 to render them fully responsible for his crime, as if 
 it were their own ; and thus he can produce in them 
 all the pangs of perpetual remorse. But, assuredly, 
 the God of truth will not delude with false impres- 
 sions. Eternity is not the scene of delusion, either 
 dreadful pr delightful; but the empire of pure 
 unveiled and everlasting truth. 
 
 But by some, the general accuracy of whose 
 views on divine subjects appears unimpeachable,*' 
 it is maintained, that the punishment of sin is not 
 an arbitrary infliction ; that to produce all the hor- 
 rors of eternal misery, the blessed God does but 
 sustain the sinner in existence, leaving him to the 
 consequences of his crimes, destitute of all hope 
 for mercy. Of this opinion it shall only be re- 
 marked, that without resting upon it the stress of 
 our present argument, it yet appears highly honour- 
 
 * Stapffer, Pol. Theol. vol. 1. cap. 111. § 020, c^c— Di. 
 Williams— Note to Doddridge V Lect. 222. 
 
28 
 
 able to the divine character, strictly consonant to 
 the tenor of revelation, and capable of such an 
 application to the case of deceased infants, as to 
 render the supposition of their future misery alto- 
 <xether incredible. 
 
 Without any farther extending this article, to 
 which the importance of the topic demanded pecu- 
 liar attention, we may venture to conclude, that, 
 whatever be the consequences resulting to deceased 
 infants from their relation to fallen man, they do 
 not appear, in virtue of that relation, to be certainly 
 subjected to hopeless misery. Their descent from 
 Adam, under the condition in which his transgression 
 placed his posterity, does not form an insuperable 
 barrier to our hope for their happiness beyond the 
 grave. Whether a consideration of those sovereign 
 constitutions, by which mankind both fell in Adam 
 and are restored in Christ, may not supply a 
 positive ground for that hope, demands oui* atten- 
 tion in a place more appropriate. 
 
29 
 
 SECTION 111. 
 
 The doctrine of Sovereign Election, no just cause of 
 disquietude. 
 
 The ground of apprehension stated ; — concessions ;-^yet nothing con- 
 clusive against deceased infants. For election — supposes condem- 
 nation ; — not the cause of destruction to any ; Rom. ix, 10 — 13 does 
 not make against the argument ; — God by his prerogative can bless 
 the undeserving, but not injure the innocent \ — one of three conclu- 
 sions must be true ; early death sometimes a mark of divine favour ; 
 — the disparity between the church militant and triumphant. 
 
 On this ground of disquietude, it is difficult, in 
 the present stage of discussion, to reason at large ; 
 because much of the process, as well as the validity 
 of the conclusion, must depend on such exhibitions 
 of the divine character, and developments of the 
 divine purposes, as will demand consideration 
 hereafter. Still, however, various reflections occur, 
 Avhich, without anticipating to any considerable 
 extent what will be more appropriately examined 
 in another place, may perhaps suffice to shew, that 
 the doctrine just announced, does not invincibly 
 conclude against the position here advocated. 
 
 The difficulty arising from this great scriptural 
 truth, may be thus represented. We know that 
 personal election of God, — the ultimate cause of 
 salvation to any individual, — is sovereign and free ; 
 
30 
 
 and as far as our oj^portunities of observation ex- 
 tend, on the character and conduct of those who 
 advance far towards maturity, we may liave some 
 reasons to fear, that it comprehends comparatively 
 few. There seem also grounds for apprehending, 
 that the same discrimination is exercised, in about 
 the same proportion, towards those who never 
 advanced in life to moral agency. If this be the 
 case, we may too obviously conclude, that the 
 major part of deceased infants are left under final 
 condemnation, while we have no means of dis- 
 tinguishing the happy exceptions, so as to obtain 
 relief for our anxiety respecting individuals. 
 
 Deeply lamenting the obduracy of sinful men, 
 and adoring with profound submission the divine 
 supremacy, we are constrained to allow, that com- 
 paratively few who reach maturity, give satisfactory 
 evidence that they " were from the beginning chosen 
 to salvation, through sanctification of the Spirit, and 
 belief of the truth." " O the depths, both of the 
 wisdom and knowledge of God ! How unsearch- 
 able are his judgments, and his ways past finding 
 out !" Whatever sovereign grace may effect in 
 cases beyond the recognition of enlightened per- 
 sons, or even the power of its subjects to commu- 
 nicate, cannot enter into our calculations. We 
 certainly have no means of ascertaining the spiritual 
 condition of any individual, but the appearance in 
 him of those fruits of righteousness, which, indi- 
 
31 
 
 eating a renovation of nature, manifest divines 
 operation on tlic heart, and develop the purpose of 
 God to save. For others, as well as for ourselves, 
 we must learn the purpose from tho proceedings of 
 God ; according to the apostolical injunction, 
 ^' Make your calling and your election sure." Now 
 of this calling, this saving transformation, iniants 
 can afford no practical evidence; and, therefore, 
 their election to salvation must be learned from 
 peculiar considerations, or not at all. It is also 
 conceded, that the reasons of discrimination among 
 individuals of the human race, lie entirely in tlic 
 mind of God : lie can be under no obli,L;ati(*n, in 
 equity, to impart the enjoyment of himself to th-osc 
 who die in infancy, any more than to others. Yet 
 allowinfv their full weidit to these conccs.-ions, it 
 does not appear that the doctrine before U3 is 
 decisive against the happiness of any departed 
 infant. 
 
 Election to salvation, talxn in its full extent, 
 contemplates its objects as previously in a state of 
 merited condemnation: it is lemedial of the con- 
 sequences of sin ; it purposes tlic deliverance of 
 fallen men from the ruin in which tliey are involved, 
 and their introduction to blessings whicli they have 
 forfeited. This important truth ought never to be 
 conceived of — according to the misreprescLitations of 
 its opponents — as if it regarded men under the 
 relation of mere creatures, and were the exercise of 
 
32 
 
 a capricious detcnnination, assigning some of them 
 to final happiness, and dooming others to unavoid- 
 able misery. Let it be repeated, that God, in elect- 
 ing to salvation, illustrates his sovereign benevolence 
 by the twofold purpose just mentioned, of rescuing 
 them from deserved punishment, and of conferring 
 on them forfeited blessings ; or, in other words, the 
 purpose of awarding from them the blow which 
 distributive justice requires, and of bestowing on 
 them privileges which, in equity, were not due to 
 even innocent creatures. To one who thoroughly 
 weighs the illustrations and reasonings of the prece- 
 ding section, it will perhaps appear, that the aspect 
 of such a doctrine towards personal transgressors, 
 and towards deceased infants, is considerably dissi- 
 milar. While, to the happiness of the former, there 
 seem necessary, both the pardon of crimes, the 
 consciousness of which would prove their everlast- 
 ing torment, and also an admission to the enjoyment 
 of the chief good ; to the happiness of deceased in- 
 fants, there appears necessary, only the removal of 
 that "judgment to condemnation," the restoration 
 of those chartered privileges, which were lost by the 
 disobedience of Adam. Thus, there is established 
 a very important dissimilitude between the two 
 cases. And therefore, while convinced that God is 
 not in equity bound to impart the enjoyment of 
 himself to those who die in infancy, any more than 
 to others, we cannot with any justice reason, from 
 
33 
 
 the apparent exercises of discriminating grace to- 
 wards actual sinners, so as to deduce the terrific 
 inference, that the same discrimination, in about the 
 same proportion, is exercised towards departed 
 infants. 
 
 Further, this election to salvation is the rule of 
 divine operations for imparting a disposition to 
 embrace the provisions of redemption. According 
 as God has chosen individuals in Christ before the 
 foundation of the world, he bestows upon them the 
 adoption of children, and redemption through his 
 blood, even the forgiveness of sins. * By the in- 
 fluence of the Holy Spirit, therefore, the chosen 
 individual is disposed to receive the testimony of 
 God, and to fulfil the requirements of the Gospel, 
 to the utmost of his means and opportunities. On 
 the other hand, the damning sin of the unregenerate 
 consists in shutting their eyes against the truth, and 
 rejecting, or at least neglecting, the method of deli- 
 verance proposed to their acceptance. But to in- 
 fants those discoveries are not made, those means of 
 escaping destruction are not afforded, nor even a 
 physical ability to employ them if they were. 
 Though, therefore, we have not positive evidence of 
 their election, in a disposition conformed to the 
 requirements of the Gospel, it cannot be concluded 
 that they incur the damning sin of the unregenerate. 
 
 * Eph. i. 4—7. 
 
 D 
 
34 
 
 Nor let it escape observation, that while election is 
 wholly of sovereign grace, no one is condemned 
 because not elected, no one is a reprobate antece- 
 dent to the consideration of his own iniquities. 
 
 But, in connection with this remark, there occurs 
 to recollection a passage which may be thought 
 wholly subversive of the above reasoning. '^ When 
 Rebecca had conceived by one," says the apostle, 
 " even by our father Isaac, (for the children being 
 not yet born, neither having done any good or evil, 
 that the purpose of God, according to election, 
 might stand, not of works, but of him that calleth ;) 
 it was said unto her. The elder shall serve the 
 younger : as it is written, Jacob have I loved, but 
 Esau have I hated. ^" To undertake the illustra- 
 tion of this passage, in its bearings on the doctrine 
 of divine sovereignty in general, is not necessary to 
 our present purpose ; for the scope of the apostle 
 in this part of his discourse, together with the refer- 
 ences which he makes to Old Testament declara- 
 tions, evinces that he is reasoning, not on election 
 to salvation, but on the supreme right of God to 
 choose for his own beneficent purposes whomsoever 
 he pleases. Even on the contrary interpretation, 
 this passage does not oppose our argument, as will 
 appear from the following paraphrase of Dr. Guyse. 
 " I, who have a riglit to place or withhold my unde- 
 
 * Rom. ix. 10-13. 
 
35 
 
 served kindness as I please, have determined to leave 
 Esau, among many others of the apostate sinful race 
 of mankind, whom I justly abhor as such — to the free 
 choice of his own will, that he may walk in the way 
 of his own heart." This exposition at once esta- 
 blishes the difference between the case of Esau, and 
 that which we are considering. God left Esau to 
 the free choice of his own will, that he might walk 
 in the way of his own heart ; and thus, it is sup- 
 posed, his non-election was apparent ; but God 
 does not leave those for whom we are now espe- 
 cially concerned to such an awful abuse of human 
 liberty, he takes them away — as we are still per- 
 mitted to hope — from all danger of incurring so just 
 a reason of divine abhorrence. 
 
 Instead of stopping at present to justify the po- 
 sition, it may here be assumed, that though in virtue 
 of his sovereign prerogative, God can and does 
 bestow unmerited favours, it is unworthy of his 
 character to inflict unmerited sufferings. Just so 
 among mankind, an equitable sovereign, may in the 
 exercise of his prerogative, take the orphan of a 
 traitor under his royal patronage, and load him with 
 undeserved proofs of his goodness ; but on the other 
 hand, however he may be offended, and though he 
 may leave such child to the inconveniences which 
 naturally result from his peculiar circumstances, he 
 cannot in equity bring the unconscious infant to 
 capital punishment for his father's crime. Now, if 
 
 D 2 
 
36 
 
 this principle be connect, we may easily perceive 
 how, ill the exercise of sovereign benevolence, the 
 unoffending infants of apostate man can be received 
 to eternal happiness ; but are, on the other hand, 
 left utterly at a loss to reconcile their final condem- 
 nation with the rectitude of divine government. 
 
 On a review of what has above appeared, with 
 respect to the bearing of the doctrine of election on 
 the case of deceased infants, it seems impossible to 
 avoid one of the following conclusions ; either that 
 they are introduced to the full felicities of heaven, 
 without the interference of sovereign benevolence in 
 their behalf; or that they remain in some state, 
 intermediate between heaven and hell, where there is 
 exemption from positive sufferings, but the light of 
 God's countenance never shines; or finally, that 
 they are saved by the gracious purpose of God in 
 Christ Jesus. Which of these conclusions is most 
 consonant to revelation, it is needless to specify. 
 
 So far from early death being, in any case, a mark 
 of reprobation, we are certain that it has sometimes 
 occurred as a mark of divine favour, — has been 
 affixed as the seal of sovereign benevolence. Of 
 this, an instance occurred where such gracious dis- 
 crimination might least be expected, in the family 
 of Jeroboam, the man so emphatically announced 
 as " he who made Israel to sin*." Of all this 
 
 * 1 Kinf^s xiv. 
 
37 
 
 wicked man's house, Abijah alone came to the grave 
 in peace ; and an early death was the means, di- 
 vinely appointed, of exempting him from impending 
 calamities. He is not indeed called an infant ; and 
 the reason assigned for this peculiar favour, '' that 
 in him was found some good thing towards the 
 Lord God of Israel," may imply indications of early 
 piety ; yet he was but a child, and his early death, 
 administered in mercy, may suffice to preclude the 
 heart-rending suggestion, that perhaps the early 
 removal of our little ones is a decisive token of 
 divine displeasure against them. Had this dispensa- 
 tion befallen Abijah at a yet earlier period, it would 
 have been equally in mercy to him. Nor is it cer- 
 tain that he had, at the time of his death, attained 
 to an age capable of expressing holy dispositions ; 
 for the " good thing in him" may describe the yet 
 undeveloped operations of discriminating grace 
 within his heart. 
 
 Bearing in mind that we are only endeavouring 
 to evince the consistency of our position with the 
 analogy of faith, we may be allowed to suggest the 
 enquiry, what principle of evangelical truth is opposed 
 by regarding death in infancy as an indication of the 
 sovereign and distinguishing love of God ? Though 
 death is an evil originally and in itself, may not its 
 occurrence previous to the possibility of personal 
 transgression, be a proof of divine favour, at least 
 as much so as the death of believers in Christ? We 
 
38 
 
 have not, indeed, an explicit revelation that this is 
 the case ; but if a revelation to this effect would 
 harmonize with the system of evangelical truth, and 
 nothing be wanting but such divine announcement, 
 it will clearly follow, that the doctrine of election 
 to salvation is not in itself inimical to the opinion 
 here maintained. 
 
 Every attentive reader of the Scriptures must be 
 impressed wath the discrepancy, in point of num- 
 bers, so frequently suggested, as subsisting between 
 the church militant and the church triumphant. As 
 to the visible church on earth, '' many are called, 
 but few are chosen ;" the church above comprises a 
 " great multitude, which no man can number." To 
 whatever extent the anticipated millennial period 
 may contribute to this discrepancy, we may still, 
 for all that has hitherto appeared, indulge a hope of 
 discovering among that great multitude, all who were 
 removed in infancy from the evil to come, — as the 
 objects of sovereign election, the precious purchase 
 of redeeming blood. 
 
39 
 
 SECTION IV. 
 
 hiahility to exercise Faith in Christ does not exclude 
 Infants from Salvation, 
 
 The Gospel declares faith necessary, — yet does not thus exclude Infants 
 from salvation. — Is both a moral economy and a display of sovereign 
 benevolence. Under the former view requires faith, — therefore from 
 moral agents only ; — who also have opportunities of knowing it ; — 
 otherwise, God could not by his sovereign pleasure save infants. 
 Under the latter, shews faith as a principle wrought in t he heart ; — 
 thus more immediately connected with salvation ; — may be produced 
 in infants ; — and in some instances has been. 
 
 A SUSPICION may be entertained, that all the 
 above reasoning is rendered nugatory, and our hopes 
 for the happiness of deceased infants demonstrated 
 to be fallacious, by the obvious fact, that the gospel 
 insists on faith in Christ as indispensable to salva- 
 tion. " He that believeth and is baptized shall be 
 saved, and he that believeth not shall be damned." 
 Now, as by hypothesis, infants cannot exercise faith 
 in Christ, to hope for their final happiness may seem 
 to be a fatal presumption, maintained in defiance of 
 direct and unequivocal announcements of revelation. 
 Though this difficulty, together with some others 
 which remain, is not so formidable as those which 
 have received attention, yet is it sufficiently imposing 
 to demand particular consideration. 
 
40 
 
 The gospel comes before us under two distinct 
 but closely connected characters, — as a moral eco- 
 nomy, a system provided by divine mercy for the 
 government of fallen men, in order to their restora- 
 tion to primaeval blessedness ; and as a display of 
 sovereign benevolence, developing the purposes and 
 proceedings of God for the salvation of the elect. 
 Under the former view, it shows that the method of 
 redemption accords with the rectitude of the divine 
 character and government; and under the latter, that 
 the salvation of men is entirely of grace, not of debt. 
 As a moral economy, it consists of exhibitions, in- 
 structions, motives, warnings, promises, and threat- 
 enings ; as a display of sovereign benevolence, it 
 consists of revelations alone, declaring w hat the uni- 
 versal Governor purposes and performs. According 
 to the former view^, it addresses men as moral and 
 accountable agents ; and according to the latter, 
 contemplates them as fallen creatures, dependent 
 for every good on the Author and Giver of faith. 
 In the former respect, it admonishes us what we 
 must become and do, in order to a personal interest 
 in spiritual blessings ; and, in the latter, points out 
 the source of our strength and efficiency for ful- 
 filling its requirements, " to the praise of the glory 
 of" divine "grace." 
 
 A moment's attention to these remarks, is sufficient 
 to convince any that, in requiring faith, the gospel 
 is exercising the functions of a moral economy ; for 
 
41 
 
 it is addressing men as accountable agents, calling 
 upon them as beings capable of spontaneous moral 
 actions, to seek on the terms proposed, indemnity 
 for past transgressions, and a participation of the 
 benefits obtained by Jesus Christ. The individual 
 who refuses or neglects this great salvation, justly 
 perishes, a self- destroyed rebel against both supreme 
 authority and unparalleled grace. But since the 
 exercise of faith is a moral act, and as such, can be 
 performed by moral agents only, it cannot be re- 
 quired of infants. It is on all hands allowed, that 
 physical incapacity exonerates from all claims for 
 obedience. No equitable legislature can require 
 the ideot to understand its dictates, the helpless 
 paralytic to receive its boon, or the dead to execute 
 its commands. The criminality of unbelief lies in 
 a disposition not to believe, a reluctance of the 
 heart to receive the revelations of the gospel as 
 true, the promises of God as faithful, and the 
 provisions of his mercy as infinitely desirable. 
 Therefore men perish with aggravated condemna- 
 tion, because they are not willing to come to 
 Christ, that they might have life.* But infants 
 cannot have any moral disposition. They cannot, 
 therefore, be charged with disobedience to this 
 requirement, and the wilful rejection of mercy; 
 nor ought they to be classed with such as cannot 
 enter into rest because of unbelief. 
 
 * John iii. 19, & v. 40. 
 
42 
 
 It is generally allowed that want of taitli in 
 Christ will not be produced as a charge against 
 those to whom he has not been revealed for the 
 obedience of faith. Without entering upon any 
 enquiries respecting the possibility of salvation to 
 the heathen, through the mediation of an unknown 
 Saviour, it may be fully conceded in the present 
 argument, that all such as " have not the law, 
 will perish without law*." Yet, assuredly, they 
 do not perish because they will not believe the 
 Gospel ; " for," as the apostle asks, '^ how shall 
 they believe on him of whom they have not 
 heard t?" The final condition of the heathen, 
 then, will not be determined according to evan- 
 gelical requirements, for this very reason, — because 
 they are left destitute of evangelical instruction. 
 Much less, therefore, can the condition of deceased 
 infants be determined according to those require- 
 ments, since they are even under a natural inca- 
 pacity of knowing and submitting to them. 
 
 No one would have the irreverence and hardi- 
 hood to maintain, that, even were it his good 
 pleasure, the blessed God cannot save a dying 
 infant. Yet such, in fact, is the case, if the 
 exercise of faith be universally indispensable to 
 salvation. For as infants are absolutely incapable 
 of exercising faith, he could not then exercise his 
 sovereign prerogative in their behalf; because he 
 
 ' Rom. ii. 12. f H>. x. 14. 
 
43 
 
 would, according to this supposition, violate his 
 own engagement revealed in the Gospel, and for- 
 feit his character as " God who cannot lie." The 
 supposition, then, as it clearly implies too much, 
 must he as incorrect in fact, as it is revolting in 
 form : when the Gospel requires faith as indis- 
 pensable to salvation, it cannot be understood as 
 contemplating infants, whose condition in eternity, 
 is not, therefore, to be determined agreeably to 
 the terms which it proposes for moral agents. 
 
 Divine requirements always respect the natural 
 capabilities of those on whom they are laid ; and 
 hence, how unlimited soever in terms, must be un- 
 derstood as admitting some restriction. Thus, the 
 apostolical injunction, " If any will not work, 
 neither should he eat," is clearly inapplicable to 
 such as are physically incapable of labouring for 
 subsistence : it is not equivalent to a sentence of 
 starvation on the aged, the sick, the infant members 
 of society. Neither is the denunciation, '^ He that 
 believeth not shall be damned," to be considered as 
 dooming to inevitable destruction, any who lie under 
 a natural incapacity of believing. 
 
 If, however, the Gospel be considered as a 
 development of the purpose and proceedings of 
 God for the salvation of his elect, we are led 
 into a view of the subject something different from 
 the above. Under this view, it teaches that the 
 Holy Spirit prepares men for eternal life, by dis- 
 
44 
 
 posing them to embrace its overtures, and enabling 
 them to fulfil its requirements, considered as a moral 
 economy. Thus the favoured subjects of divine 
 influence are inclined and prepared to receive the 
 spiritual blessings provided, and to fulfil the holy 
 duties enjoined, as these may be severally brought 
 before the rational faculties. This disposition in 
 general, as well as certain modifications of its in- 
 fluence, appears to be caWed faith ; and hence the 
 varied, comprehensive, and mighty operations, attri- 
 buted to faith in the Sacred Volume. 
 
 Dr. Owen, therefore, describing the views of 
 those who maintain justification by faith alone, ob- 
 serves : "They believe — 1. That faith is not of 
 ourselves, it is the gift of God ; yea, that it is a 
 grace wrought in the hearts of men by the exceed- 
 ing greatness of his power. — -2. That this grace 
 is in them a principle of spiritual life; which, 
 in the habit of it, as resideiit in the heart, is not 
 really distinguished from that of all other grace 
 whereby we Iwe to God'^.'' And divines in general, 
 distinguish between habitual and actual faith, or 
 between the principle in the heart, and the exercise 
 of the principle. While the exercise of the princi- 
 ple, as required in order to salvation, is " the re- 
 ceiving and resting upon Christ, as freely oflfered in 
 the Gospel," the principle itself is the new nature, 
 considered in its respect to divine revelations : it is, 
 
 * On Justificcitioii, chap. ii. p. 170. edit. 1760. 
 
45 
 
 if the expressian may be allowed, a moral faculty, 
 an aptness, a readiness, to receive divine declara- 
 tions as true, divine promises as faithful, divine pro- 
 visions and appointments as good. Like our rational 
 faculties, therefore, its energies are exerted, accord- 
 ingly as the various subjects of revelation are pre- 
 sented to its acceptance. 
 
 In this respect especially, faith is " the operation 
 of God," " the gift of God," the immediate pro- 
 duction of Almighty powder* ; and is most intimately 
 connected with salvation. The exercises of faith 
 appear to be as much the acts of a man under the 
 influence of his new nature, as any intellectual opera- 
 tion is his act under the influence of his rational 
 nature. These will unquestionably take place in 
 proportion as opportunities are presented ; but to 
 make salvation depend upon any specific acts of 
 faith, considered in distinction from its principle, is 
 to attribute the blessing immediately to ourselves, 
 contrary to the express doctrine of scripture, and in- 
 consistently with the axiom, that moral actions take 
 their denomination as good or evil, from the dispo- 
 sition whence they proceed. The exercises of faith 
 vary indefinitely with the measure and accuracy of 
 individuals' acquaintance with revealed truth, but 
 the nature and tendency of the principle is in all 
 believers the same. From the diflerence of advan- 
 tages, there appears a great diflerence between faith, 
 * Col. ii. 12. Eph. ii. 8 ; i. 19. 
 
46 
 
 as exercised by Old Tcstaaicnt and New Testament 
 believers, or by Christians of varying intellectual 
 and educational endowments ; but considered as the 
 principle of spiritual life, it is in all " like precious 
 faith;" here emphatically, though not in the apos- 
 tolical sense of the expression, there is " one faith." 
 
 If faith be considered in this view, nothing ap- 
 pears to be hazarded by affirming that it is univer- 
 sally indispensable to salvation ; but then also it 
 leaves no discouragement to our hopes for deceased 
 infants, who, even from their birth, may as easily be 
 endowed with this moral faculty, as with any rational 
 faculty essential to their nature. The same gracious 
 influence can bestow a " divine nature'' on uncon- 
 scious infants, to grow with their growth, and 
 strengthen with their strength, as it does on sinners 
 mature in years and in crimes, to subdue their evil 
 propensities, and impart to their souls a holy bias. 
 This endowment was conferred on Adam at his 
 creation, and if the case may be supposed — had he 
 retained his original character, it would undoubtedly 
 have been conferred, at the first moment of exist- 
 ence, on all his descendants. 
 
 Nor is there wanting good authority to conclude, 
 that it has been thus graciously communicated to 
 some of his degenerate offspring. " Before I 
 formed thee in the belly," said the Lord to Jere- 
 miah, " I knew thee ; and before thou camest forth 
 out of the womb, I sanctified thee, and I ordained 
 
47 
 
 thee a prophet to the nations*." This declaration, 
 indeed, immediately affirms his pre-appointment to 
 the prophetical office ; but it seems to imply a be- 
 stowment of the grace necessary to the faithful dis- 
 charge of that office. Concerning John the Baptist, 
 the divine promise is direct and unequivocal ; "He 
 shall be filled with the Holy Ghost, even from his 
 mother's vvombf." We have no reason to suppose 
 that, in these cases, there was any preternatural 
 development of the energies of human nature. Both 
 Jeremiah and John arrived, in the ordinary course, 
 at moral agency, and the exercise of that holy prin- 
 ciple with which they were endowed from their birth. 
 Now if, in the interim, they were in a state of 
 salvation, and if, dying before capable of moral 
 action, they would have been happy, the inference 
 is obvious, — infants, though incapable of exercising 
 faith, are yet capable of all that, in their case, is 
 necessary to salvation. Therefore, the terms of the 
 Gospel addressed to men, do not preclude our 
 hopes, that through the mediation of Christ, de- 
 parted infants are made partakers of blessings which 
 they could not appreciate, and their participation 
 of which they could not evince, during their trans- 
 ient sojourn on this side of eternity. 
 
 * Jer. i. 5. f Luke i. 15. 
 
48 
 
 SECTION V. 
 
 Indications of infantile Depravity, not conclusive 
 against their Salvation, 
 
 The appearances of moral depravity in infants distressing j to be judged 
 of with much caution. These not inconsistent with hopes respecting 
 them, — for they are supposed incapable of personal sin; — similar 
 evils are found in good men ; sometimes to a great degree. That 
 infants do not repent, does not affect the argument. 
 
 A HEART enduring the solicitude of affection, 
 will not be tranquillized until another cause of 
 disquietude is removed. The operations of de- 
 praved nature in infants are often discoverable, to 
 an extent very painful and alarming to a pious and 
 benevolent observer, and have sometimes continued 
 as far along the awful passage to eternity, as human 
 observation could trace them. Hence, there have 
 many times arisen the suggestions of a holy jealousy, 
 whether these indications of depravity did not afford 
 decisive evidence, that the lamented sufferers re- 
 mained still uninfluenced by renewing grace. 
 
 Facts of this nature are commonly appealed to 
 by advocates for the doctrine of original sin ; nor 
 is it intended to deny, altogether, the validity of 
 reasonings, which have been constructed from them. 
 It must, however, be conceded to those who have 
 
49 
 
 questioned the force of sucli appeals, that mucli 
 caution and discrimination are requisite, to distin- 
 guish, in many instances, between the operations 
 of unlioly tempers, and the instinctive impulses of 
 afflicted nature. Those cries and tears, which 
 create alarm, may not unfrequently be mere ex- 
 pressions of uneasiness, the only ones, or at least 
 the most natural ones, which the little helpless 
 sufferer can employ. It will occur to the recol- 
 lection of many a vigilant observer, that emotions 
 which at the time were considered paroxysms of 
 passion, were afterwards discovered to proceed 
 from paroxysms of pain ; and the well-meant chas- 
 tisement which was intended for self-willed stub- 
 bornness, in reality augmented the agonies of a 
 little creature, writhing under tortures which it 
 could not reveal. Besides, various inferior ani- 
 mals put forth indications of feeling siniilar to these 
 supposed operations of a sinful nature. There 
 may be found among the brute creation, many 
 things very like vanity, priie, rage, revenge, malig- 
 nity, self-will ; yet we do not attribute these to the 
 influence of principles morally evil. Wherein lies 
 the difference between such brutal instincts, and the 
 emotions of infants, it appears at least difficult to 
 specify ; but the above facts are too clear to admit 
 a doubt, and strongly evince the uncertainty of 
 any conclusion resting on the ground of disquietude 
 now under consideration. 
 
50 
 
 And it must be kept in view, that infants are on 
 all hands allowed, not at present to liave arrived at 
 moral agency, and, therefore, not to be capable of 
 personal transgression. If these operations of 
 nature be not accountable actions^ if they be not 
 criminal before the righteous Judge, though they 
 ought to be matter of regret and humiliation, they 
 ought not to be considered as a cause of alarm. 
 
 To obtain yet further relief from anxiety on this 
 head, let us only estimate the condition of infants, 
 as we do the state and character of adults whose 
 piety is held unquestionable. For ascertaining the 
 presence of holy principles in ourselves or others, 
 we do not judge it indispensable that all principles 
 of an opposite tendency should be exterminated, or 
 at the least so far subdued as never effectually to put 
 forth their energy. We do not renounce all hope 
 of interest in spiritual blessings, because we not only 
 feel the presence, but sometimes are betrayed into 
 the expression, of unholy tempers and desires. This 
 is evident from the contrite acknowledgments of an 
 eminently holy man, "I see another law in my 
 members, warring against the law of my mind, and 
 bringing me into captivity to the law of sin in my 
 members ;" and from the sympathising emotion 
 with which we often adopt his exclamation, " O 
 wretched man that 1 am, who shall deliver me 
 from the body of this death * ?" 
 
 * Rom. vii. 23, 24. 
 
51 
 
 To what a lamentable extent is moral imperfec- 
 tion discoverable in Christians, even at the most 
 advanced stages of their probationary course! 
 What an obvious influence of unholy motives, 
 interfering vt^ith their best endeavours to discharge 
 incumbent duty ! What backwardness of heart to 
 execute the deed which conscience approves as good ! 
 What facility of yielding to temptation, without un- 
 remitting vigilance and self-denial ! What conse- 
 quent irregularities of temper and practice ! and 
 sometimes what grievous falls into gross and most 
 offensive sins ! And yet there may remain upon 
 the whole, satisfactory reason for concluding, that 
 such persons are subjects of renewing grace. Why 
 then should the supposed discovery of these evils, 
 in a much inferior degree, wholly preclude our 
 hopes respecting deceased infants ? W^hy may not 
 a renewed nature subsist in them also with similar 
 infirmities ? 
 
 Our favourable judgment of Christians subject 
 to such imperfections, rests, indeed, on evidence of 
 their humiliation and repentance; and this, it is 
 granted, we have not in the case of infants. But 
 this exception does not affect the precise point of 
 consideration, which is, whether we can suppose 
 that departed infants were the subjects of a re- 
 newed nature, when there appeared in them so 
 many indications of unholy principles. The appeal 
 to experience clearly shews that much tendency to 
 E 2 
 
52 
 
 moral evil is found in the subjects of regenerating 
 grace. Were it certain, therefore, that the expres- 
 sions of feeling produced by infants, are genuine 
 operations of moral depravity, they do not warrant 
 a conclusion decisive against their future happiness. 
 And much less are we driven to such a conclusion, 
 when taking into account the great and perhaps 
 unavoidable uncertainty, whether those emotions 
 partook in any degree of a moral nature. 
 
53 
 
 SECTION VL 
 
 Those who die in Infancy may he capable of heavenly 
 Felicity, 
 
 The happiness of heaven intellectual and moral,— hence a difficulty. — 
 This not insuperable : — Our conceptions of moral and spiritual truths 
 analogical, which appears from reflection and revelation ; — and too 
 imperfect to avail much in eternity ; — therefore infants under little 
 disadvantage ; — and what they need, rapidly, perhaps intuitively, 
 supplied. Moral preparation for heaven, in the disposition ; — in 
 infants may be instantaneous ; — as sometimes nearly so in adults ; — 
 therefore deceased infants capable of felicity. 
 
 To some contemplative minds, deeply interested 
 in the present question, there yet remains a consi- 
 deration sufficiently disheartening. It is this. The 
 happiness of heaven is intellectual and moral. By 
 the very hypothesis, it is therefore beyond the 
 possibility of infantine enjoyment. How then can 
 they, who were naturally unable to receive and 
 partake of evangelical manifestations on earth, be 
 capable of sharing the consummation of those 
 manifestations in heaven? Do not the causes 
 which precluded them from the former, necessarily 
 operate to their exclusion from the latter ? 
 
 Our present opportunities of acquiring some 
 knowledge of divine realities, justly claim constant 
 and devout gratitude ; ought to be prized as an ines- 
 timable treasure; and should be diligently improved 
 
54 
 
 for promoting, in ourselves and others, superior qua- 
 lification for present duties and eternal happiness. 
 
 There is, however, some danger of attaching too 
 great importance to mere intellectual acquirements 
 respecting divine things. For proficiency in these, 
 is, obviously, compatible with an awful destitution 
 of that moral influence on the character, which 
 they ought to promote. And it further may be 
 doubted, whether, under any circumstances, the 
 ideas of spiritual things which we acquire in the 
 present life, be sufficiently representative of the 
 realities, to avail us much on our actual introduc- 
 tion to the world of spirits. 
 
 Our present ideas of moral and spiritual truths 
 are mere analogies, of which the archetypes are 
 objects of sense. A careful analysis of our con- 
 ceptions will easily discover this fact. Hence it is, 
 that where we can fix on no analogy, we cease to 
 conceive, and implicitly deduce from the divine 
 veracity, convictions of the truth of uncompre- 
 hended announcements. By a borrowed light of 
 this kind, we form some conception of our natural 
 obligations to God, through those of subjects to 
 their legitimate sovereign ; and of the malignity of 
 sin, through the conduct « of rebels against a wise 
 and beneficent exercise of authority. In this 
 glass, our introduction to the divine favour through 
 Jesus Christ, and our final acquittal in judgment, 
 come before the mind under the forms of judicial 
 
55 
 
 proceedings; fellowship with God is pictured, in 
 the personal intercourse of children with a justly 
 revered parent; secular majesty, divested of all 
 imperfections and limitations, becomes an image of 
 the Supreme; and the Redeemer's personal presence 
 in heaven, is anticipated as uninterrupted con- 
 verse with a friend whom unseen and distant we 
 greatly loved. 
 
 On this principle are the discoveries of revelation 
 constructed. There, the heavenly state is described 
 as a family, of which our glorified Redeemer is the 
 head; as a city, whose blessed inhabitants enjoy 
 their immunities and privileges under his immediate 
 administration ; as a court, where he sits enthroned, 
 and grants to the adoring and enraptured myriads 
 of his subjects, unrestrained access to his unveiled 
 glories. In whatever degree these and similar 
 descriptions may approach towards the reality, they 
 are still but a series of emblems. 
 
 Under such a view does the Apostle teach us to 
 estimate our present knowledge of heavenly things. 
 " Now, we see through a glass darkly (Lv aiviy/naTi) ; 
 but then, face to face.*" " We are said to see 
 things at present," observes Macknight, " in an 
 aenigma; because in the revelations of God, invi- 
 sible things are represented by visible, and spiritual 
 things by natural, and eternal things by such as are 
 
 * 1 Cor. xiii. 12. 
 
56 
 
 temporal.— When this life is over, and the grand 
 scenes of the heavenly world open upon us, we 
 shall no more see spiritual things darkly, as in a 
 riddle, but we shall see them face to face. — In short, 
 we shall leave off all those imperfect methods of ac- 
 quiring knowledge which we made use of on earth." 
 Imperfect indeed ! Valuable they certainly are, 
 because the best, the only present means of receiv- 
 ing impressions respecting what " eye hath not 
 seen, nor ear heard ;" yet daily experience proves 
 their inadequacy. We find innumerable occasions, 
 on which it is difficult, and perhaps impossible, 
 to acquire, through these alone, the precise con- 
 ception of another. Sympathy, or similar experi- 
 ence, seems indispensable to the intercourse of 
 minds. If, by a series of emblems as much superior 
 to those of Quarles as human invention can deli- 
 neate, any one should endeavour to illustrate the 
 nature of experimental religion, — a stranger to the 
 holy exercises of which it consists, will, after in- 
 genuity has exhausted its resources for his informa- 
 tion, principally learn that experimental religion is 
 somethincr of which he can form no distinct con- 
 ception. Whatever advantages he may possibly 
 derive from the benevolent attempts of his in- 
 structor, it can scarcely be perceived, wherein 
 another person who had not employed those em- 
 blems would be less prepared than he, to enter on 
 a course of experimental religion. 
 
57 
 
 Such is the nature of our ideal efforts, our 
 intellectual preparations for the heavenly state, 
 considered apart from their influence in the forma- 
 tion of character. It may be considered, there- 
 fore, a task for minds of more than ordinary per- 
 spicacity, to detect any disadvantages under which 
 the disembodied spirit of an infant necessarily lies, 
 for entering on the science of the eternal world. 
 
 Even from its earliest existence, a human soul 
 possesses the elements of intelligence. It is not 
 actually knowing, because, through the imperfec- 
 tions of the body w ith which it is united, the media 
 of knowledge are as yet obstructed ; and because, 
 being destitute of experience, it has not as yet 
 acquired a stock of analogies. The infant soul 
 is a golden lamp ready prepared for the oil and the 
 kindling touch, but communication with the source 
 of supply is obstructed ; when the imperfect medium 
 is removed, and the oil and flame are immediately 
 applied, it at once bursts forth into destined and 
 immortal effulgence. 
 
 Though the knowledge of disembodied spirits 
 should not be intuitive, it must be considered a 
 probable supposition, that the space of one hour's 
 possession will better initiate them into the mysteries 
 of heaven, — the space of one hour's experience of 
 the Saviour's immediate presence, will better enable 
 them to conceive its glories, than the persevering 
 sagacity of Newton could, in the present state, 
 
58 
 
 were it occupied under the highest advantages, for 
 the years of Methusalem. 
 
 But heavenly bhss is chiefly of a moral kind, 
 and therefore can be enjoyed by those beings only 
 whose dispositions are conformed to its engage- 
 ments. To produce this conformity, is the ultimate 
 use of present knowledge. In other words, the 
 chief value of intellectual attainments, even re- 
 specting divine things, lies in their tendency to 
 subserve the formation of moral habits. This pro- 
 cess, however, would require no time nor struggles, 
 no vigilance nor labours, were we not encumbered 
 by the perpetual avocations of worldly cares, and 
 impeded by the evil propensities which time and 
 indulgence had previously fostered. But for these 
 impediments, the character would be formed at 
 once, by the predominating principle introduced 
 into the soul : there would be the same hungering 
 and thirsting after righteousness, as there is in the 
 healthy body for corporal sustenance ; and the same 
 uniformity of holy temper and conduct in the one, 
 as there is of respiration and pulse in the other. 
 
 Now, in the case of infants, these secular impe- 
 diments do not occur, to thwart their course ; nor 
 have unholy propensities been formed in them, to 
 require such a counteracting and reiterated impulse. 
 The reason, therefore, which may be philosophically 
 assigned for the progressive sanctification of adults, 
 will not ap|)ly to them; no intermediate ste[> seem:> 
 
59 
 
 wanting between their regeneration and their meet- 
 ness for glory. 
 
 And were it otherwise, the divine power could 
 unquestionably assimilate their dispositions to the 
 engagements of heaven, by a single impulse of the 
 new-creating Spirit. The omnipotent energy of 
 divine influence has been sometimes illustrated in 
 the almost instantaneous transformation of mature 
 sinners. Though suspicion generally broods over a 
 death- bed repentance, yet a few such cases have 
 occurred which banish scepticism. And he who, 
 within a very short interval, exchanged blasphemies 
 of the dying Redeemer, for believing prayer, is one 
 instance of a vessel of wrath apparently fitted for 
 destruction, becoming, nearly in a moment, a ves- 
 sel of mercy prepared for glory. If, in reference 
 to Almighty power, a comparison of more or less 
 difficult were not wholly irrelevant, we might be dis- 
 posed to venture the reflection, — how much easier, 
 in a moment, to prepare for heaven a thousand 
 dying infants, than in so short a time, to work the 
 mighty change in one such dying malefactor ! It 
 is, however, more appropriate to remark, that from 
 his case it appears, that progressive transformation 
 of character is usually effected in the heirs of 
 heaven, for some other reason than because the 
 gradual formation of moral habits, is necessary to 
 qualify them for its enjovment. 
 
 It appears, then, that no necessity of nature lies 
 
60 
 
 against tlic happiness of infants departing from 
 the present life. Something more than imagination 
 suggests, that before the first gush of parental 
 tenderness ceases to bedew the mortal remains 
 of their little emancipated sufferer, its immortal 
 part has sprung up into a stature of intelligence 
 and moral dignity, far transcending the puny attain- 
 ments of mortals ; that it already expatiates with 
 delight amidst scenes which their sublimest flights 
 have never reached, and dwells in the full radiance 
 of that uncreated splendour, w^hich they vainly 
 endeavour to comprehend by the dim and partial 
 reflections that have glanced on this lower world. 
 
 Here, it may be advisable to pause, and review 
 the progress of the argument. To some readers, 
 anxious for a speedy resolution of their doubts, this 
 may appear but small ; because, as is readily con- 
 ceded, the harmony of the opinion advocated, with 
 acknowledged facts, and with the system of revealed 
 doctrines, constitutes no positive evidence of its 
 truth. Let it, however, be remembered, that the 
 salvation of all children dying in infancy, is pleaded 
 for, not as matter of explicit revelation, but of 
 rational opinion sanctioned by revelation. A prime 
 office of reason in moral questions, is, to submit 
 itself to divine instructions ; and where these cannot 
 be obtained, to bring its opinions to the test of the 
 instructions that have been afforded ; convinced that 
 
61 
 
 what is inconsistent with them, must be erroneous, 
 however plausible. That opinion cannot be true, 
 which, to appear so, requires the subversion, or the 
 mutilation, of an infallible testimony. On this 
 principle, then, our advance, if not rapid, has been 
 correct ; if we have not reached the goal, we have 
 thus far kept the course. 
 
 And a devout heart, deeply interested in the 
 enquiry, will probably allow that something more 
 has been accomplished. For in proportion as the 
 preceding reasonings have produced conviction, 
 they must have produced relief. If, therefore, the 
 superstructure of hope has not been built, nor even 
 its foundations laid, yet obstructions have been 
 removed, and the surface has been levelled. Perhaps 
 too, having heard the gracious acquittal, "'Neither 
 do I condemn thee," our hearts may be better pre- 
 pared for the more cheering dismission, "Go in 
 peace." If this have been accomplished, if it 
 appear that some of the most sublime and awful 
 truths do not give just occasion for alarm, we have 
 at least the consolation of knowing, that, in the 
 present case, our affections as parents do not revolt 
 at our deference to divine authority ; and that our 
 feelings as men, may comport with our duty as 
 Christians. 
 
63 
 
 PART THE SECOND. 
 
 THE HAPPINESS OF DECEASED INFANTS STRONGLY 
 SUGGESTED PY VARIOUS DOCTRINES AND FACTS 
 OF DIVINE REVELATION. 
 
 After the concessions already made, none, it is 
 presumed, will entertain a hope of finding in the 
 remaining part of the discussion, more satisfaction 
 than the title just announced may warrant them to 
 expect. We have not the means of establishing an 
 unhesitating conviction that departed infants are 
 certainly happy, by a direct appeal to divine testi- 
 mony, nor by evident and necessary deduction from 
 the announcements of revelation. All we can ex- 
 [)ect is, by deductions more remote and of various 
 degrees of evidence, to obtain some encouraging 
 grounds to hope, that it is well with them. As our 
 honest convictions cannot surpass evidence, where 
 evidence is merely probable, we can arrive at only 
 probable conclusions. And after all that can be 
 gleaned from the field of revelation, anxious piety 
 would repose with more tranquillity on one express 
 testimony from God himself, than on the most 
 elaborate and apparently unexceptionable process 
 of induction. Indeed the verv fact, that a labori- 
 
64 
 
 ous process is necessary to obtain a conclusion, 
 suggests to reflecting minds the uncertainty of that 
 conclusion ; for notwithstanding the greatest care, 
 and the most honest application of our reason, such 
 is its present imperfect state, that in proportion as 
 its exertions are necessary, its results are uncertain. 
 This sentiment lays a timely check on presumptu- 
 ous confidence, and teaches us at the outset, to 
 pursue our course with the modesty of diffidence, 
 and with a sense of dependance upon Him, whose 
 influence is promised to lead devout enquirers into 
 all the truth. 
 
 The stations which we have to occupy are dis- 
 tinct and various. Several doctrines and facts of 
 divine revelation, contribute, in different propor- 
 tions, their assistance to our enquiries. This, 
 however, is far from being a disadvantacre to the 
 argument ; for the more those points of view are 
 multiplied, from which we examine whether a given 
 object lies within the circumference of truth, the 
 nearer must be our approaches to full conviction. 
 Every accession thus gained, is valuable; it is anew^ 
 witness on the subject of investigation, who, though 
 his evidence in itself should be far from conclusive, 
 may yet subserve the cause, by corroborating the 
 clearer and more important evidence of others. 
 
 Through the whole remaining part of our pro- 
 ceedings, two things must be borne in mind. — The 
 argument is strictly cumulative ; its force therefore 
 
65 
 
 lies not in the validity of any particular part, but in 
 the aggregate. Though some points have consi- 
 derably more weight than others which may be 
 adduced, yet not only the whole, but the most 
 weighty portions are considered at a disadvantage 
 if separated from the mass, — if deprived of the 
 accessory evidence afforded by less impressive 
 points. Some constellations more than others, may 
 relieve and direct the traveller's midnight journey ; 
 but his whole advantage lies in the blended efful- 
 gence of the starry heavens. — And further, it should 
 be kept in view, that though some parts of the argu- 
 ment may possibly fail to impress an individual 
 mind, contributing little or nothing to produce con- 
 viction in him, they may have a different aspect to a 
 mind differently constituted, or contemplating them 
 under the influence of different, though equally 
 warrantable associations. At all events, the failure 
 of one point does not invalidate any other, but 
 merely detracts from the whole that weight which it 
 has been supposed to possess. 
 
 Taking with us these reflections, if the opinion 
 here advocated should appear fairly inferable from 
 various distinct and important announcements of 
 Holy Scripture, while — as we have seen in the former 
 part — it harmonizes with the system of revealed 
 truth in general, we shall probably obtain as much 
 satisfaction, as from the nature of the case we have 
 any reason to expect. 
 
66 
 
 SECTION I. 
 
 The revealed character of God^ a ground of hope for 
 the happiness of deceased Infants. 
 
 Cod revealed — in his relative character as supreme ruler ; — his 
 government regulated by equity which cannot injure, and by sove- 
 reignty which is essentially benevolent j — infants not amenable to 
 justice ; — therefore dealt with in sovereignty — which requires tVieir 
 happiness ; — this reconcilable with — natural and spiritual evih of 
 time — not, with those of eternity ; — with the condition of personal 
 sinners ; — with "visiting the iniquities of the fathers;" — with the 
 sufferings of the innocent Jesus ; — hence, the relative character of 
 God encourages our hopes. 
 
 His MORAL CHARACTER ; though holy he delights in mercy ; — therefore 
 exercises it as far as his honour allows ; — Infants not excluded from 
 mercy, by personal rejection; — nor by sins hypothetically future ; — 
 their temporal sufferings do not oppose the argument. 
 
 His NEW COVENANT CHARACTER, as in Christ; — he thus regulates the 
 death and eternal condition of infants;— Jesus Christ a representa- 
 tive of the divine character ; — Christ's regard to children generally 
 adverted to as encouraging our hopes. Conclusion. 
 
 Exercising supreme and uncontroulable domi- 
 nion over the universe, the adorable Jehovah 
 " doth according to his will in the armies of heaven, 
 and among the inhabitants of the earth ; none can 
 stay his hand, nor say unto him, what dost thou ?" 
 Or should there arise some presumptuous being 
 prepared to question his right, such daring would 
 be as easily repelled, as the murmuring of those 
 
67 
 
 discontented labourers, whose eye was evil because 
 their master's was good.* " May I not do what I 
 will with mine own?'' must effectually put to silence 
 the petulance and arrogance of reason, venturing 
 to arraign the divine proceedings, and to sit in 
 judgment on the universal Sovereign and Benefactor. 
 This supremacy of God we rejoice to acknowledge, 
 and all its administrations would awfully reverence 
 and adore. 
 
 But supremacy is only a relative attribute of 
 Deity, it merely indicates his relation to creatures 
 as the universal Ruler, leaving undefined the quali- 
 ties of his government, which depend of course 
 upon his character. As the administrations of 
 an earthly potentate, so far as they are the result of 
 his own pleasure, are regulated by his moral dis- 
 positions; so must be those of the blessed God. 
 Holy and benevolent in himself, he is just and 
 good to all his creatures. The divine perfections 
 chiefly illustrated in the government of man as 
 intelligent and accountable, are, justice and grace, 
 or equity and sovereign benevolence. 
 
 " Shall not the Judge of all the earth do right ?" 
 may be considered as a question directly replied 
 to in the language of inspiration, " The Lord is 
 righteous in all his ways, and holy in all his works." 
 Hence, he injures none; he administers to none 
 
 * Matt. XX. 11—15. 
 
 F 2 
 
68 
 
 iess of good, or more of evil, than is deserved. 
 On the other hand, we are taught that " the Lord 
 is good to all, and his tender mercies are over all his 
 works." Hence, he administers more of good and 
 less of evil, than is deserved. Had we not been 
 guided by his own declaration, '' I will have mercy 
 on whom I will have mercy," we might nevertheless 
 have readily concluded that the exercise of divine 
 benevolence must be sovereio;n, or the mere result 
 of his own pleasure, because if the objects had a 
 meritorious claim, it must be an exercise of justice; 
 equally may we conclude that the exercise of 
 sovereignty must be benevolent, because as it can- 
 not trench on the province of justice so as to 
 injure, nor be the same as justice so as to bestow 
 exactly what equity demands, the only alternative 
 is, that it operate to bless the undeserving. 
 
 It appears, therefore, that suffering results to 
 any creature from the administration of divine 
 equity, and undeserved happiness from the admi- 
 nistration of sovereign benevolence.'* 
 
 * Instead of pursuing any further the illustration of these 
 important topics, I beg leave to refer to " An Essay on the 
 Equity of the Divine Government, and the Sovereignty of 
 Divine Grace," by the late Dr. Edward Williams, vt^ho, by 
 his excellencies as a man and a christian, secured himself a 
 place in the hearts of all who knew him, and, by his labours 
 as a divine, conferred on the church incalculable benefits,which 
 may be expected to increase in proportion as his views on the 
 present subject especially, are understood and maintained. 
 
69 
 
 In dealing with individuals according to strict 
 equity, the righteous Governor of the universe treats 
 them according to their deeds, whether they have been 
 good or evil. But as infants are, by hypothesis, 
 incapable of either moral good or evil, they cannot 
 in equity deserve either happiness or misery. The 
 ills which they endure in the present state proceed- 
 ing by natural consequence from the relations in 
 which they are placed, equity does not require them 
 to be superseded ; for as they have not done evil to 
 deserve punishment, so neither have they done good 
 to merit favour at the divine hand. In fact, to 
 conceive of infants as subject to the administrations 
 of distributive justice, is to conceive of them as 
 moral agents, a character which they are naturally 
 incapable of sustaining. 
 
 As the only alternative, we might therefore con- 
 clude, that the conduct of God towards infants, is 
 an exercise of his prerogative as the Supreme Ruler, 
 that is, he deals with them in sovereignty. Such a 
 conclusion is indeed demanded by the obvious facts 
 of the case. By the sovereign pleasure of God, 
 they are brought into existence; by a sovereign 
 constitution they inherit the nature of fallen Adam, 
 and are liable to sufferings and death; and by a 
 sovereign act they are individually removed from 
 the present state, before they become personal 
 transgressors. But if the condition of infants be 
 thus altogether at the disposal of divine sovereignty, 
 
70 
 
 they must be happy; for as we have lately seen, 
 that sovereignty cannot injure, is essentially bene- 
 volent, and wherever it operates, operates but to 
 bless. 
 
 Existence is given as a blessing, and one cannot 
 but conceive, continues to be such until perverted 
 by personal transgression, when it remains — as 
 blessings abused become the occasions of heaviest 
 woe — a mere capacity of enduring righteous retri- 
 bution. There is therefore considerable ground for 
 the opinion, that He who endowed infants with a 
 nature capable of enjoying himself, the chief 
 good ; who, according to his pleasure, placed them 
 in circumstances which justly exposed them to 
 sufferings and death ; and who removed them from 
 those circumstances before they had personally 
 forfeited that chief good, will not render them 
 eternally wretched, by withholding it on the ground 
 of what must be considered their affliction rather 
 than their sin. 
 
 Nor do the evils incident to infants in this world, 
 suggest any valid reason for questioning either the 
 correctness of the principles, or the legitimacy of 
 the conclusion just laid down. Intentions of the 
 purest benevolence may expose a being to unavoid- 
 able distress for the present, as an occasion of pro- 
 ducing ultimate and permanent happiness. Thus, 
 believers in Christ, whose felicity is inseparably 
 connected with the highest end of God, are now 
 
71 
 
 subject to afflictions, which are working out for 
 them "a far moie exceeding and eternal weight of 
 glory." That any one may become interested in 
 the happiness provided for Adam's fallen posterity, 
 he must be introduced into their condition, and 
 that condition essentially includes the sufferings 
 which infants endure. This consideration shews, 
 not only that the evils which they endure may 
 proceed from benevolent intentions towards them, 
 but that according to the present constitution of 
 things, it cannot be conceived how the highest pur- 
 poses of mercy respecting them could be otherwise 
 accomplished. And while a gracious and over- 
 whelming compensation is thus made for all their 
 woes, further important designs are promoted, in 
 the moral discipline administered to parents, and 
 to the reflecting part of mankind in general. 
 
 On the same principle we perceive how, in full 
 harmony with its essential benevolence, divine 
 sovereignty may introduce the posterity of fallen 
 man into existence under spiritual death. This 
 also is essentially the condition of those for whom 
 Christ came, '*that they might have life, and that 
 they might have it more abundantly." What the 
 Apostle observes respecting the death and resur- 
 rection of genuine Christians, we may apply to the 
 spiritual condition of those who die in infancy. 
 *' As in Adam all die," by a destitution of the holy 
 principles indispensable to final happiness ; " so in 
 
72 
 
 Christ all are made alive," by the gracious com- 
 pensation provided in the arrangements of sovereign 
 benevolence. 
 
 The temporal evils endured by infants, are there- 
 fore easily reconcilable with the above statements 
 and reasonings; for "the sufferings of the present 
 time are not worthy to be compared with the glory 
 which shall be revealed," and to which they are 
 a necessary introduction. But no compensation 
 can be made for eternal death ; that evil cannot be 
 employed as an occasion of producing greater 
 ultimate good. If then infants deceased be finally 
 miserable, either divine sovereignty is not essentially 
 benevolent, or their misery must proceed from some 
 other principle of the divine government. The 
 latter part of the alternative would refer us to 
 Justice, which they were incapable of offending; 
 and the former would, as we have seen, identify 
 the exercise of the divine prerogative with a con- 
 duct which it were impious in the last degree to 
 ascribe to Infinite Excellence. 
 
 Every individual does indeed receive existence 
 and the continuance of life by an act of divine 
 sovereignty; but his case differs from that of in- 
 fants, from the moment when he becomes a personal 
 transgressor. Sinners abuse ^ tlie blessing of ex- 
 istence, and thus become anaenable to judicial 
 retribution. Left to the consequences of their sin, 
 they will be inevitably and eternally miserable ; but 
 
73 
 
 unless punishment be arbitrarily inflicted, infants 
 can endure none. The final condemnation of sin- 
 ners will manifest the righteousness of God, justi- 
 fying his procedure, not only in the view of other 
 creatures, but in the consciences of the condemned ; 
 but if infants be condemned, it appears inconceiv- 
 able how the righteousness of God should be 
 manifested in the view of other creatures, or how 
 they themselves should endure a sense of guilt, 
 unless under a false impression, which is as abhor- 
 rent to justice as to benevolence. 
 
 When God so awfully declares that he will 
 "visit the iniquities of the fathers upon the chil- 
 dren," nothing more may be intended, than that, on 
 account of the sins of the parents, temporal cala- 
 mities shall befal their offspring. This, we know, is 
 an ordinary procedure in the course of Providence, 
 and has sometimes been awfully exemplified in 
 desolating judgments; in the destruction of infants 
 at the deluge ; in the case of Korah, Dathan, and 
 Abiram; in the indiscriminate slaughter of the 
 Canaanites, and afterwards of the Amalekites. But 
 all these visitations of divine indignation upon the 
 crimes of parents, are perfectly compatible with 
 designs of mercy to infants themselves, on the 
 principle lately illustrated. Even on the suppo- 
 sition, that more than temporal calamities is in- 
 tended, the most judicious writers agree, that the 
 denunciation is fulfilled only on those children who, 
 
74 
 
 by imitating the vices, give a sanction to the crimes 
 of their parents. The following passage is quoted 
 as a correct specimen of the views and reasonings 
 generally adopted. 
 
 "God says, he brings evil on the children and 
 posterity of wicked parents, as the consequence of 
 their iniquity. It hence is evident that the moral 
 character of the children of vi^icked parents, is by 
 divine constitution, affected, formed, and fixed by, 
 or in consequence of the parent's iniquity, who are 
 enemies to him: for God has declared, that the 
 child who does not imitate his father in his iniquity, 
 shall not suffer for his father's wickedness.^ The 
 words cited from the second commandment are not 
 repealed or contradicted by this passage in Ezekiel, 
 as some have suggested, but are explained ; and 
 hereby we learn, that visiting the iniquities of the 
 fathers upon their children,does not intend punishing 
 the children for the iniquity of their fathers, what- 
 ever be the moral character and conduct of the 
 children, and though they abhor and renounce their 
 father's iniquity, and fear and love God. But their 
 moral character is supposed to be like their wicked 
 father ; and it is necessarily implied in the iniquity of 
 their father being visited upon them, that they shall 
 not renounce, but approve of the sins of their father, 
 and suffer natural evil or punishment, for their own 
 
 * Ezek. xviii. 1—20. 
 
75 
 
 disposition and conduct, and because their moral 
 character and conduct is like their father's. Hence 
 it appears, that the moral character of the children 
 of wicked parents, is the consequence of the iniquity 
 of their parents, and is formed by it as the founda- 
 tion of the natural evil which they suffer; and that 
 this is meant by visiting the iniquity of the fathers, 
 who hate God, upon their children. These fathers 
 do hand down, and entail to their children, their 
 iniquity, or their own moral character ; as there is 
 no other possible way, in which their iniquity can 
 be visited upon their children*." 
 
 On either of these interpretations, the divine ar- 
 rangement leaves unobstructed both our hopes for 
 the happiness of deceased infants, and the general 
 principle by which they are supported. If the for- 
 mer be preferred, it appears evident that their 
 temporal calamities may even be a merciful admi- 
 nistration, subservient to their eternal welfare ; and 
 if the latter, this proceeding is not an exercise of 
 sovereignty, but arises out of the general and esta- 
 
 * Hopkins, American, *' System of Doctrines/' Vol. II. 
 pp. 265, 266. See also Calvin, *' Institut. lib. ii. cap. B, 
 sec. 20;" Durham, " Exposition of the Ten Commandments," 
 p. 117; Barrow, ''Exposition of the Decalogue," pp.400, 
 401 ; and especially Jamieson, " Use of Sacred History," 
 Vol. II. pp. 138—141. Of the last work it is not too much 
 to say, that though it may not call for unqualified approbation, 
 it has received les^ attention than it deserves. 
 
76 
 
 blished constitution of things, while it further leaves 
 unaffected such children of wicked persons as do 
 not imitate their parents' crimes. 
 
 Nor do even the sufferings of our innocent and 
 holy Redeemer suggest an exception to the benevo- 
 lence of sovereign operations ; both because he vo- 
 luntarily assumed human nature and guilt — a fact 
 which the Sacred Records so strongly represent to be 
 indispensable to his effectual mediation^, and also 
 because an eternal recompense was provided for 
 his temporary and voluntary humiliation t. No 
 ground therefore can be supplied by this illustrious 
 instance for supposing, that by an act of divine so- 
 vereignty, ultimate sufferings may be awarded to 
 beings personally innocent. 
 
 It appears, then, that the most awful perfections 
 of the divine nature, when duly considered, minister 
 encouragement to our hopes for departed infants. 
 Were they amenable to justice, they would endure 
 no more sufferings hereafter than their crimes de- 
 servedly entail ; but in fa^ct, their whole existence 
 on this side eternity is regulated by sovereignty ; — 
 that sovereignty is essentially benevolent, the source 
 of unnumbered blessings to the unworthy, but of 
 punishment to none, nor even of temporary woes, 
 except as measures pregnant with greater ultimate 
 
 * Heb. ii. 14—18. John x. 17. 
 t Isa. liii. 10. Heb. xii. 2. 
 
77 
 
 advantage. In those gracious hands which are ex- 
 tended but to bless, which deal out all our present 
 comforts and all our everlasting hopes, do our infant 
 offspring lie. Can we then do otherwise than 
 hope that their few^ and evil days are crowned with 
 '' a far more exceeding and eternal weight of glory ?" 
 The adorable Jehovah is however pleased most 
 frequently and fully to reveal himself, not as in- 
 vested with the awful insignia of supreme and 
 uncontroulable authority, but in the kind and con- 
 descending forms of paternal benignity and love. 
 To humble the proud, repel the presumptuous, or 
 alarm the insensible, he occasionally comes forth, 
 riding on the whirlwind of his power, thundering 
 with the voice of his excellency, and piercing the 
 thick darkness with rays of uncreated splendour 
 from the light inaccessible. But he delights to re- 
 veal himself in the small still voice. The Lord's 
 glory is his goodness. Hence, when Moses in- 
 treated, " I beseech thee, show me thy glory," the 
 condescending reply was, '* I will cause my good- 
 ness to pass before thee." " And the Lord passed 
 by before him and proclaimed. The Lord, the Lord 
 God, merciful and gracious, long-suffering, and 
 abundant in goodness and truth, keeping mercy for 
 thousands, forgiving iniquity, transgression and 
 sin, and that will by no means clear the guilty"^." 
 
 * Exod. xxxiv. G, 7. 
 
78 
 
 The beloved disciple has, in two concise expres- 
 sions, given us a description of the moral character 
 of God, strictly accordant with the above, and suffi- 
 ciently comprehensive : " God is light," — " God is 
 love*." Holiness and benevolence, which comprise 
 the character of Jehovah, correspond respectively 
 to justice and sovereignty, which are the principles 
 of his ofovernment. 
 
 While there appears good reason to conclude, 
 that holiness does not abhor where justice does not 
 condemn, every modification under which God 
 exercises his love to the fallen race of mankind, is 
 calculated to encourage our hopes for departed 
 infants. " The Father of mercies, and God of all 
 consolation," "who delighteth in mercy," " who is 
 long-suffering to us-ward, not willing that any should 
 perish," who from the treasures of his all-suffi- 
 ciency takes pleasure in diffusing happiness through 
 the universe, — will, as of course, dispense that 
 blessing wherever the honour of his character and 
 government allow. That ocean of benevolence 
 M'ill flow wherever no daring front of sin opposes 
 its course, or lifts the self-complacent soul above 
 the constituted level of its influence. No such 
 daring front have the helpless creatures whose cause 
 we are pleading presented against the course of 
 divine benevolence : they never said, " Who is the 
 
 * I John i. 5, and iv. 16. 
 
79 
 
 Lord that I should obey him?" they never shut up 
 their hearts in unbelief; they never rejected the 
 counsel of God against themselves, nor despised the 
 "riches of his goodness, long-suffering, and forbear- 
 ance." Can it be thought, that He, whose tender 
 mercies are over all his works, produces creatures 
 with a nature capable of eternal and ineffable hap- 
 piness, only that he may snatch them from the 
 possibility of obtaining it, and doom them to a per- 
 dition, as eternal and ineffable ? Do the suppositions 
 harmonize, that the universal Benefactor " taketh 
 care for oxen,'^ and " heareth the young ravens when 
 tliey cry ;" yet exercises no compassion on beings 
 whose natural endowments must render them un- 
 speakably wretched without his favour? Is it 
 possible, that he who willeth not the death of any 
 sinner, should be swift to destroy those who have 
 never personally offended ? 
 
 True indeed, had their lives been prolonged, they 
 would become transgressors ; and every sin to which 
 their evil nature, unrestrained by divine grace, would 
 on such a supposition impel them, lay before infinite 
 intelligence, which sees things that are not as though 
 they were. This consideration might possibly sug- 
 gest a reason against their existence, before they 
 began to be ; but cannot, for their necessary exclu- 
 sion from the only happiness of their nature, after 
 they have begun to be. The divine estimate of 
 creatures is formed according to what they are, not 
 
80 
 
 according to what without (jracious interference 
 they would become. To suppose the contrary, is 
 monstrous; it is to suppose, that He who delighteth 
 in mercy, lays to the charge of his creatures every 
 instance of iniquity which, without preventing good- 
 ness, they would commit, in every imaginable con- 
 dition ; — it is to su])pose, that every possible sin 
 must be charged upon every accountable creature. 
 Yet even this supposition is but an equivalent to the 
 other, that perhaps infants may be excluded from 
 mercy, because had not death intervened, they 
 w^ould, if left without divine grace, have excluded 
 themselves. 
 
 It is needless to repeat, that the temporary suffer- 
 ings of infants are consistent with their interest in 
 everlasting mercy. Exempted from misery, they 
 had been placed beyond the province of mercy. 
 But from the fruit of the forbidden tree. Infinite 
 Wisdom has extracted a potion, bitter indeed, but 
 salutary ; and the hand of a compassionate Father 
 so administers it to them, as to prevent a paroxysm 
 evidently approaching, and without extraordinary 
 recourse most certainly fatal. 
 
 Nor ought we to overlook the cheerincp consider- 
 ation, that He who arbitrates in the affairs, and 
 decides the eternal condition of mankind, is God in 
 Christ ; that He who loved us and gave himself for 
 us, is invested with all authority in heaven and in 
 earth, and has the keys of Hades and death. The 
 
81 
 
 life and death of infants therefore are under the ad- 
 ministration of our Lord Jesus Christ. 
 
 The dominion which as Mediator he exercises 
 over the world, is indeed subordinate and delegated, 
 being administered according to the prescription of 
 the divine decree. But, surely, none can extort 
 from this fact a conjecture, that, fettered by the 
 restrictions of delegated power, our glorified Re- 
 deemer is unable to indulge his native benevolence. 
 That lovely compassion and tenderness, which 
 formed so conspicuous a feature of his character 
 on earth, was but an irradiation from '' the excel- 
 lent glory." "I and the Father," said he, "are 
 one." " He that hath seen me hath seen the Fa- 
 ther also." In the moral excellencies of Jesus, the 
 perfections of Deity were embodied ; tlie Invisible 
 became obvious to the senses, and the Incompre- 
 hensible submitted his virtues to the contemplation 
 of men. Full of love and grace, he appeared but 
 as became " the only-begotten of the Father," " the 
 brightness of the Father's glory, and express image 
 of his person." Now, without enlarging here, on a 
 thought which will occur again, can it be imagined 
 for a moment, that, to such little creatures as the 
 condescending Jesus folded in his bosom and 
 blessed, he opens the gates of death, that he may 
 cast them unpitied into the horrors of the dark pro- 
 found ? Assuredly no : is a reply which neither 
 our judgment nor our heart can repress; for his 
 
82 
 
 benignity and condescension on earth were only a 
 " dim transparency" of the glory that beams from 
 his everlasting throne. 
 
 Such is a general view of the divine character 
 and government in their bearings on the question 
 before us, which the tenor of revelation conveys. 
 And if the sovereignty of the universal Ruler is his 
 prerogative of exercising mercy, and in that exer- 
 cise of mercy he delights ; — if the blessed Jesus 
 presides over the present and eternal condition of 
 mankind, and his character is an exhibition of di- 
 vine perfections; — if also, the honours of moral 
 government do not require the exclusion of deceased 
 infants from his everlasting presence, we have some 
 substantial ground on which to rest our opinion and 
 build our hopes, that He who gave them being has 
 crowned and consummated that being with the 
 blessedness for which it is adapted. 
 
83 
 
 SECTION II 
 
 Various expressions recorded in the ScrijHures of 
 Divine regard for little Children, s^ive further en- 
 couragement to our hopes. 
 
 These confirm the view given in the preceding Section. — A general prin- 
 ciple explained and vindicated. Some expressions respect children 
 in general or even of the wicked ;— injuries to them an aggravation 
 of other crimes ;— their welfare made a reason for religion; —presented 
 as a plea for mercy ; — peculiar expressions of compassion for the 
 children of the Ninevites. — Some expressions respect the children of 
 pious persons : — these have especial interest in divine favour ; — share 
 spiritual blessings with their parents; — till they reject them; — 
 included in covenant transactions j — ordinances illustrating spiritual 
 blessings appointed for them ; — are in especial relation to God ; — 
 spiritual blessings promised to them. — Though the grounds of hope 
 for them peculiar, not exclusive. 
 
 If on more minute investigation it should appear 
 that the blessed God, when adverting to little chil- 
 dren, has discovered displeasure against them or 
 even indifference to their welfare, there would be 
 room to suspect the validity of reasoning on general 
 principles, however plausible it might otherwise be 
 considered. For after all our speculations on his 
 character, even when they are pursued under the 
 guidance of inspiration, it is chiefly from his con- 
 duct and declarations that we must ascertain his 
 will. The nature of God is incomprehensible, and 
 
 G 2 
 
84 
 
 the great principles of his government are only 
 partially developed ; but his doings are for the most 
 part accommodated to our limited capacities, and 
 his word, the index of his intentions, is for all im- 
 portant purposes, definite and perspicuous. 
 
 But on a nearer approach to the light of revela- 
 tion, we perceive nothing to invalidate the cheering 
 conclusion to which the reasoning of the preceding 
 Section conducted. All the human race are indeed 
 declared to be '^ by nature children of wrath ;" but 
 as a full counterpart to this awful announcement, we 
 read that " where sin abounded, grace did much 
 more abound : that as sin hath reigned unto death, 
 even so might grace reign, through righteousness, 
 unto eternal life, by Jesus Christ our Lord^." On 
 this great principle alone is it, that He, who might 
 in equity have left our infant race to the ultimate 
 consequences of the fall, cares for their welfare, 
 and breathes out many expressions of kindness 
 towards them, even before they call up his paternal 
 tenderness, or are able to lisp out at the footstool 
 of mercy, " Our Father which art in heaven." 
 
 Many of the instances to this effect, which are 
 to occupy attention, do not indeed expressly relate 
 to the eternal welfare of children, and may therefore 
 at first thought appear to some altogether irrelevant. 
 That from such passages the inference is not direct 
 
 Rom. V. 20, 21. 
 
 I 
 
85 
 
 and necessary must be conceded ; and if it were, the 
 character of the present question would be changed ; 
 instead of reasoning out an opinion, we should then 
 consider the point as an unquestionable truth, decided 
 by infallible testimony. But whatever a first thought 
 may suggest, it will perhaps appear on mature re- 
 flection incongruous, for God to manifest concern 
 for the temporal happiness of those who, with re- 
 spect to eternity, are under his righteous condem- 
 nation, — to express affection or even complacent 
 regard for beings who, under the very character in 
 which they are objects of such complacency, will be 
 for ever banished from his presence. 
 
 Owing to the amiable sensibilities of humanity, our 
 compassion and benevolence are often excited in op- 
 position to the decisions of our judgment, and the 
 sentiments of our moral nature. Hence, we pity the 
 wicked for the tokens of his vicious course, while we 
 condemn him on the evidence of the sufferings which 
 excite our pity. There is nothing in the divine nature 
 analogous to this experience. In God, complacency 
 is purpose to bless, and compassion, readiness to 
 relieve. If infants as such be objects of divine 
 complacency or even compassion, it seems incon- 
 ceivable that those divine regards should respect 
 them in certain subordinate circumstances only; 
 that they should fix upon them while passing the 
 threshold of existence, but leave them for ever, the 
 moment thev enter the vast interior. Surely if the 
 
86 
 
 Father of Mercies has pity on infants while degrada- 
 tion is the very condition of their existence, he will 
 not, without guilty cause on their part, turn his pity 
 into wrath, where they will be capable of the high 
 perfection and happiness for which their nature is 
 adapted ! Surely, if he express concern for their 
 happiness, while taking the first step into being, 
 he will not withhold that concern through all their 
 interminable course ! 
 
 The pleadings of divine inercy with personal 
 sinners, present us with a different case. For 
 setting aside that they imply no complacency, as do 
 many expressions of God's regard for irifants, they 
 are part of a moral system, intended to shew that 
 the ruin of the finally impenitent is not chargeable 
 on his indisposition to save, but on their own ob- 
 duracy and wilful rejection of his merciful overtures. 
 When the blessed God expostulates, "Why will 
 ye die, O house of Israel !" or employs the lan- 
 guage of love, reluctant to reject, but despairing to 
 find a meet requital, " How shall I give thee up, 
 Ephraim !" then we hear the warning voice of ap- 
 proaching destruction, — a destruction brought upon 
 themselves, and charged home upon their own im- 
 penitence. We are at no loss to conclude, that 
 Israel is to die, and Ephraim is to be given up, be- 
 cause they have despised " the riches of the good- 
 ness, and forbearance, and long-suffering" of God. 
 No such reason can be assigned why divine mercy 
 
87 
 
 should so often, and in terms so various, be expressed 
 towards infants, and why, when it has been thus ex- 
 pressed, it should not be indulged to its full extent. 
 
 To devout and attentive readers of the Sacred 
 Volume, it will readily occur, that indications of 
 divine pity for infants are not merely occasional, or 
 intermingled with expressions which convey senti- 
 ments of an opposite cast. References to them are 
 currently made under forms which imply some 
 modification of love. And though instances njay 
 be found where even their death is denounced in 
 just indignation against the wickedness of their 
 parents, and commission is given for the execu- 
 tioners of heaven to destroy their lives ;^ yet no 
 expression of anger against them immediately, is in 
 recollection, and the very denunciation of their 
 suffering is obviously used to mark the ruinous 
 consequences of sin, in language which implies con- 
 cern for their Avelfare : " Wherefore commit ye this 
 great evil against your souls, to cut off from you 
 man and woman, child and suckling, out of Judah, 
 to leave none of you to remain." t 
 
 These gracious regards are not limited to the 
 offspring of God's acknowledged people, nor even 
 of those who professed to be his worshippers. 
 Sinners are reproached with injuries done to their 
 children, as a fearful aggravation of their other 
 
 * Ezek. ix. (>. t Jer. xliv. 7. 
 
88 
 
 crimes. A passage in which Jehovah charges the 
 rebelUous Israehtes with " the blood of the souls of 
 poor innocents*," has sometimes been adduced in 
 illustration of this point ; but it appears inapplicable, 
 as, notwithstanding the opinion of some commen- 
 tators, the structure of the sacred language re- 
 quires that it should be understood of the *' innocent 
 poor." In the writings of the same prophet, there 
 however appears an instance as unquestionable as 
 it is strong. " Thus saith the Lord of Hosts, the 
 God of Israel, Behold, I will bring evil upon this 
 place, the which whosoever heareth, his ears shall 
 tingle. Because they have forsaken me and have 
 estranged this place, and have burned incense in it 
 unto other gods, whom neither they nor their fathers 
 have known, nor the kings of Judah, and have 
 filled this place with the blood of innocents. They 
 have built also the high places of Baal, to burn their 
 sons with fire for burnt-offerings unto Baal, which I 
 commanded not, nor spake it, neither came it into 
 my mindt." Whether or not ^* the blood of inno- 
 cents" be interpreted, according to Grotius and 
 Piscator, of the idolatrous infanticide practised in 
 heathen sacrifices, is immaterial ; for the following 
 verse expressly refers to this unnatural and revolting 
 custom, and our present concern is rather with the 
 spirit which this language breathes. The Supremely 
 
 * Jci. ii. ;54. t Jcr. xix. 3—5. 
 
89 
 
 Adorable plainly associates the injuries thus inflicted 
 on infants, with the base and daring aftronts offered 
 to his own majesty and goodness. And although 
 occasions too often occurred for expressing his 
 indignation at the latter, it seems as if even so mon- 
 strous a crime were capable of grievous aggravation 
 from the former; hence, we rarely, if ever, find 
 idolatry itself denounced in terms so adapted to 
 thrill through the heart, and fill it with horrific 
 apprehensions. Compassion for injured infants 
 goads on tlie flashes of celestial wrath, and mercy 
 towards them redoubles the thunders of holy in- 
 dignation. Can it, then, be supposed that He who, 
 in language so tremendous, undertook to avenge 
 their temporal injuries, was at the same time in- 
 tending to destroy them for ever! — that He left 
 those murdered babes an eternal prey to devils, in 
 whose obscene and sanguinary orgies their inno- 
 cent blood had been shed ! 
 
 That the welfare of children should be assigned 
 as a reason of divine requirements, or, otherwise, as 
 an inducement to obedience on the part of their 
 parents, seems also incompatible with a supposi- 
 tion that their happiness is even matter of indif- 
 ference to the Author of their being. Yet instances 
 of this are too obvious and current in the Sacred 
 Volume to render extended quotations necessary 
 here. The following therefore may sufticc : " Ob- 
 serve and hear all these words which I command tiice. 
 
90 
 
 that it may go well with thee, and with thy children 
 after thee, for ever, when thou doest that which is 
 good and right in the sight of the Lord thy God *." 
 " And they shall be my people, and I will give them 
 one heart and one way, that they may fear me for 
 ever; for the good of them and of their children 
 after thcmf.'' It is allowed that such passages 
 respect posterity in general ; and that in the order of 
 moral means, the piety of parents may eminently 
 subserve the welfare of their descendants who ar- 
 rive at moral agency, in ways altogether inap- 
 plicable to infants. The question, however, is, 
 whether such passages do not imply divine regards to 
 the posterity of men, as such, and whether we have 
 a warrant for excepting from those gracious regards, 
 so large a proportion of that posterity, w^ho never 
 would arrive at an age capable of benefit imme- 
 diately from the instructions and example of pious 
 parents. It appears unworthy of the divine cha^ 
 racter, to suppose that such considerations imply no 
 concern on the part of God for the happiness of 
 children as such, and are used merely to take ad- 
 vantage of parental affection for the promotion of a 
 desirable object. They must be considered either 
 as a reason for the requirement, or as an induce- 
 ment to obedience ; and under either view, imply 
 such benevolence as appears incompatible with a 
 ])urpose to destroy. 
 
 * Deut. xii. 28. f Jer. xxxii. 38, 39. 
 
91 
 
 That a conviction of the pecuHar benignity of 
 God towards infants either is naturally implanted 
 in the human breast, or grew out of some revealed 
 communications, may be concluded from several 
 incidents mentioned in the history of the chosen 
 tribes. Thus, we find them, in seasons of peculiar 
 exigency, presenting their little ones before the Lord, 
 as pleas for the mercy which they implored. So, 
 when the Moabites and Ammonites were ravaging 
 the country, and threatening the national extinction 
 of Israel, Jehoshaphat assembled his distressed 
 subjects in the temple, to implore, by united sup- 
 plications, deliverance from heaven. " And all 
 Judah stood before the Lord, with their little ones, 
 and their wives, and their children^." " That it 
 was thought of old," says Pocockt, " a motive to 
 compassion in God, to join in children also, in their 
 addresses to him for mercy, appears by what is read 
 in the Book of Judith J." Whatever might be the 
 case with even the body of the people, it seems 
 improbable that the wise and pious Jehoshaphat 
 would, on so solemn an occasion, give his sanction 
 to this inconvenient measure, had it been merely 
 adapted for theatrical effect. And should it be 
 imagined that the measure arose from a sentiment, 
 natural enough, that God would be most influenced 
 by what most deeply affected themselves, it must be 
 
 * 2 Chron. xx. 13. f On Joel ii. IG. 
 
 X Chap. iv. 9—12. 
 
92 
 
 allowed that such a sentiment with respect to the 
 present case, was warranted and fostered by the 
 communications of God himself. 
 
 For, apart from other considerations, it is re- 
 markable, that the very proceeding was, on one 
 occasion, the subject of divine appointment. '' Blow 
 the trumpet in Zion, sanctify a fast, call a solemn 
 assembly : gather the people, sanctify the congrega- 
 tion, assemble the elders, gather the children and 
 those that suck the breasts ^\" Wherefore this dis- 
 tinct and emphatic specification, of children, of 
 babes at the breast? is an enquiry variously an- 
 swered by commentators. Incapable, as they were, 
 of uniting with the other classes in offering a rational 
 service, the appointment was most probably de- 
 signed, either to increase the devout emotions of 
 parents by a view of their helpless offspring, or to 
 intimate to them that the condescending regard of 
 God for their little ones, would, in concurrence 
 with his gracious acceptance of their prayers, induce 
 him "to be jealous for his land, and pity his peo- 
 ple." According to the former of these interpreta- 
 tions, the passage illustrates and confirms a remark 
 lately made ; and according to the latter, it lends a 
 divine sanction to the sentiment entertained by the 
 ancient church. 
 
 And long before that period, there had occurred 
 
 Joel ii. 15, 10*. 
 
93 
 
 a memorable instance of Jehovah's compassionate 
 regard for infants, even among a people who were 
 " aliens from the commonwealth of Israel," and 
 whose crimes had extorted most solenm denuncia- 
 tions of vengeance. The instance in contemplation 
 is that of the Ninevites, as recorded in the Book of 
 Jonah. To the complaint of the prophet, that 
 Nineveh w as spared contrary to his prediction, and 
 the gourd blasted contrary to his wishes, God con- 
 descended to reply in language at once calculated to 
 subdue the petulance of his servant, and to illustrate 
 his benignity towards the unsinning offspring, even 
 of those who had greatly offended. "Thou hast 
 had pity on the gourd, for the which thou hast not 
 laboured, neither made it grow ; which came up in 
 a night, and perished in a night ; and should not I 
 spare Nineveh, that great city, wherein are more 
 than six-score thousand persons that cannot discern 
 betxveen their right hand and their left ; and also 
 much cattle*?" That the periphrasis employed 
 in this gracious declaration is descriptive of infants, 
 appears to be not only a common opinion, but the 
 concurrent interpretation of judicious expositors ; 
 while both the description itself, and the associating 
 of them with unoffending animals, obviously sug- 
 gests their personal innocence, as a reason for so 
 remarkable an exercise of divine mercy. 
 
 * Jonah iv. 10,11. 
 
94 
 
 In perfect harmony with the doctrine of revela- 
 tion, that illustrious instance of forbearance, even 
 after speedy destruction had been so emphatically 
 denounced, is commonlv attributed to Jehovah's 
 acceptance of the repentance which followed upon 
 the preaching of Jonah. And, beyond a doubt, had 
 the inhabitants of Nineveh remained impenitent, the 
 threatening of the prophet would have been ful- 
 filled. It is, however, a striking fact, that God, in 
 explanation of his conduct, assigns another, though 
 not incompatible reason, for enduring yet longer 
 '^ the vessels of wrath" — the great number of un- 
 offending infants, w4io must have perished together 
 with their wicked parents : just as if those tender 
 compassions which are ever readily exercised to- 
 wards repenting sinners, were yet more freely 
 exercised towards beings innocent of personal trans- 
 gression. And further Jehovah intimates, that his 
 pleasure in such beings is more becoming his cha- 
 racter, than Jonah's in the gourd of which he so 
 bitterly regretted the loss. Jonah had been 
 delighted with the luxuriant and cheering shade of 
 a plant, unproduced by his labour, and in itself so 
 perishable. " How much more," says the Divine 
 Apologist, " should I manifest a concern for the 
 happiness of those little creatures, whom I have 
 brought into being, and endowed with an imperish- 
 able nature !" The bearing of this instance upon 
 our present investigation, lies not merely, nor 
 
95 
 
 cliiefly, in the fact that divine favour to the infants 
 of Nineveh, produced a suspension of national 
 ruin ; but in the acknowledgment of paternal ten- 
 derness towards them conveyed by the announce- 
 ment. Yet of those children, about sixty thousand 
 were probably removed from life, while they knew 
 not their right hand from their left. It seems in- 
 credible, that after these expressions of his regard, 
 such infants, dying without having forfeited this 
 tender concern by personal transgression, should 
 be excluded from the presence of God for ever. 
 
 The instances of divine benignity towards infants, 
 which thus far have been selected, are such as 
 occurred either irrespective of the piety, or in defi- 
 ance of the wickedness of their parents. And 
 they appear sufficient to warrant our hopes, that 
 whatever additional grounds of encouragement may 
 be afforded in behalf of the departed infants of 
 believing and holy persons, the riches of celestial 
 mercy are not administered to these exclusively. 
 
 Since the Sacred Volume chiefly records the 
 dispensations of God towards his covenant people, 
 it might naturally be expected, that declarations of 
 divine favour to their posterity, would be found 
 more copious and in greater variety of form. Thus, 
 promises of especial favour given to parents, often 
 included the welfare of their children. " The 
 mercy of the Lord is from everlasting unto ever- 
 lasting upon them that fear him, and his righteous- 
 
96 
 
 ness unto children's children.*" To the descend- 
 ants of such persons, these promises were a peculiar 
 patrimony ; and hence, in addition to general pleas 
 for the favour of God founded on his character, 
 the piety of progenitors was sometimes urged in 
 their supplications. Thus the Psalmist intreats, 
 " Give thy strength to thy servant, and save the 
 son of thine handmaid.t" So also children, with 
 their pious parents, are pronounced participants of 
 the divine blessing, " He will bless them that fear 
 the Lord, both small and great. The Lord shall 
 increase you more and more, you and your children. 
 You are blessed of the Lord which made heaven 
 and earth. J" 
 
 There is no room for concluding, that commu- 
 nion of children in the privileges of their parents, 
 was limited to the Old Testament dispensations. 
 For besides that an abridgment of mercy, under a 
 more gracious dispensation, is antecedently impro- 
 bable, there appear unequivocal predictions of its 
 continuance undiminished till the end of time. As a 
 benefit of the everlasting covenant, it is foretold, that 
 after the advent of Messiah, and the establishment 
 of his gospel upon earth, " the seed" of his people 
 " shall be known among the gentiles, and their 
 offspring among the people : all that see them shall 
 
 * Psalm ciii. 17. f lb. Ixxxvi. IG. 
 
 I lb. cxv. 13—15. 
 
97 
 
 acknowledge that they are the seed which the Lord 
 hath blessed.*" And among the glories of a period 
 yet in advance, the object of believing anticipation, 
 there is announced, *' they shall not labour in vain, 
 nor bring forth for trouble ; for they are the seed 
 of the blessed of the Lord, and their offspring with 
 them.t" These predictions appear indeed imme- 
 diately to respect the introduction of infants to the 
 christian church ; but thus understood, they imply 
 a continuance of the same divine arrangement as 
 was followed in that of the Old Testament, and also 
 such an interest in heavenly favour, as seems in- 
 compatible with the supposition, that they are under 
 wrath, antecedent to personal transgression. 
 
 Without venturing with some to assert, that were 
 believers faithful to their covenant obligations, 
 divine grace would in no instance be withheld from 
 their offspring, there is scriptural ground to con- 
 sider the children of pious persons as interested 
 with them in spiritual blessings, until, by renouncing 
 Christ, they forfeit this covenant privilege. Hence 
 alone, as we are taught by the Apostle, proceeded 
 the casting away of Israel ; and in like manner, the 
 rejection of the descendants of gentile believers. 
 " For if the first-fruit be holy, the lump is also 
 holy ; and if the root be holy, so are the branches. 
 And if some of the branches be broken off, and 
 
 * Isa. Ixi. 9. t lb. Ixv. 23. 
 
98 
 
 thou, being a wild olive-tree, wert graffed in among 
 them, and with them partakest of the root and 
 fatness of the olive-tree ; boast not thyself against 
 the branches. But if thou boast, thou bearest 
 not the root, but the root thee. — Because of un- 
 belief they were broken off, and thou standest by 
 faith.*" 
 
 The illustrations here adopted by the Apostle, shew 
 that in this passage he employs the term " holy" ac- 
 cording to its primitive signification, for that which 
 is separated and set apart for God, which is ac- 
 cepted by him, and henceforth sustains a peculiar 
 covenant relation to him ; for thus were the first- 
 fruits holy, according to the Levitical institution. 
 The principle on which his whole argument depends, 
 is, that where God accepts the parent, he accepts the 
 children also ; and he seems to have especially in 
 view, that transaction in which Jehovah promised 
 to be the God of Abraham, and of his seed after 
 him. The relation thus constituted in behalf of 
 posterity, is not indissoluble, nor are its blessings 
 unalienable by their own voluntary act, when they 
 arrive at moral agency ; but it includes a grant of 
 privileges, which are considered theirs till they 
 reject them. By their unbelieving rejection of 
 Christ, the Jews lost their birthright, and gentile 
 believers have received it on the same terms as 
 were established in the Abrahamic covenant. 
 * Rom. xi. 16—20. 
 
99 
 
 Now the principal question, as affecting the 
 subject before us, respects the nature of the bless- 
 ings thus entailed. That they are not personal 
 holiness, and an indefeasable interest in the saving 
 benefits of the gospel, appears to be generally 
 agreed. And it seems irrelevant to understand by 
 them, mere external church privileges. For was it 
 from these only, or chiefly, that the Jews were 
 broken off because of unbelief? Do these alone 
 come upon believing gentiles by virtue of a gracious 
 introduction to their place? Commentators who 
 adopt this exposition, have evidently been perplexed 
 in their endeavours to keep up the series of the 
 Apostle's reasoning. The most natural interpre- 
 tation is on the principle, that the descendants of 
 pious persons dre acknowledged as sustaining a 
 peculiar relation to God, by virtue of his covenant 
 engagements, and are sharers with their parents in 
 the blessings conveyed by those engagements, till 
 becoming moral agents and sinners, they despise 
 their birthright, and interrupt what may be called 
 the natural course of sovereign mercy from genera- 
 tion to generation. 
 
 And there appears a remarkable uniformity in 
 those federal transactions, by which in different 
 ages, Jehovah established new and peculiar relations 
 between himself and his people, or for their further 
 encouragement, ratified the engagements already 
 subsisting. With the parents, the children were 
 
 ^2 
 
100 
 
 always expressly comprehended. Instances of 
 this occur in the histories of Noah*, of Abraham t, 
 of Levi +, of Phineas§, of David % and of Israel at 
 Mount Sinai ||. Nor has this order of dispensation 
 ceased under the gospel. Thus the Apostle largely 
 insists, that the blessing of Abraham is come upon 
 the believing gentiles through Christ**, and pro- 
 nounces their children holyff in the sense above 
 explained. Not a single instance has occurred of 
 departure from this arrangement. The point has 
 been frequently, and it appears successfully main- 
 tained, by advocates for infant baptism ; and it 
 powerfully suggests the opinion above stated, that 
 in such transactions God graciously receives the 
 offspring with the jmrents into his covenant favour, 
 the heirs of which they are considered till they 
 become moral agents, when their state is deter- 
 mined by their own character, according to the 
 terms exhibited in the gospel. 
 
 Nearly allied to this consideration is another, 
 that indicates divine regards toward the infants 
 
 * Gen. vi. 18, and ix. 1, 8, 9. 
 t lb. xvii. 7. 
 
 X Mai. ii. 4 — 6. compared with Deut. xviii. 1 — 5. and 
 Numb. iii. 11—15, 39. 
 
 § Numb. XXV. 10—13, 1 Chron. xxiii. 13. 
 H 2 Sam. vii. 11, and xxiii. 5. 
 jl Deut. xxix. 11. Josh. viii. 35. 
 ** Gal. iii. 7—14. 
 ft 1 Cor. vii. 14. 
 
101 
 
 of pious parents, — the institution of ordinances of 
 which they especially are the subjects. Circum- 
 cision was appointed as " a seal of the righteous- 
 ness of faith"^," or a pledge and assurance of God's 
 faithfulness to the Abrahamic promise, by believing 
 which the patriarch was justified. As a standing 
 ordinance among the descendants of Abraham, it 
 was to be administered at as early an age as 
 children are usually capable of sustaining such an 
 operation. We also learn from indisputable autho- 
 rityt, that this institution was emblematical of the 
 purifying influence of the Holy Spirit, — that influ- 
 ence by which the Author of grace assumes to 
 himself the purchase of atoning blood, and pre- 
 pares his redeemed for their everlasting inheritance. 
 What then could it imply on the part of God, 
 short of a declaration that he claimed them as his 
 own, and was actually theirs in covenant relation, 
 till by rebellion and a voluntary renunciation of 
 his claim, they wrested themselves from him ? 
 Though, therefore, circumcision did not impart the 
 certain exercise of sanctifying and saving grace to 
 all who received the outward sign, it could scarcely 
 import less than that God engaged to be their God 
 and Saviour till they renounced him. Under the 
 gospel dispensation. Christian baptism occupies the 
 
 * Rom. iv. 11. 
 
 t Deut. XXX. G. Rom. ii. 2B, 29. Col. ii. 11, 13. 
 
102 
 
 same place and significancy in every material 
 respect. Like circumcision, this institution of 
 Jesus Christ was in the first instance applicable to 
 parents as well as to children ; but considered as a 
 standing ordinance in the church, it ultimately 
 contemplates the latter as its peculiar subjects. 
 Differing from circumcision as to the external sign, 
 baptism, under a form of administration equally 
 impressive, is emblematical of regenerating grace, 
 and bears every character of a federal transaction. 
 The Divine Persons, under covenant characters, take 
 the infants of believers into covenant protection, 
 and, as the analogy appears to imply, acknowledge 
 them as objects of covenant favour, till virtually 
 renouncing the deed of their parents, they in the 
 sense of the prophet, break the everlasting cove- 
 nant.* It is, at least, difficult to conceive, that 
 notwithstanding such gracious overtures, a very 
 large proportion of these little dependants, even 
 antecedent to the power of violating that covenant, 
 should be doomed to ineffable wretchedness by 
 eternal banishment from God. 
 
 Since, in methods so various and interesting, it 
 has pleased our heavenly Father to indicate his 
 kindness toward the offspring of his people, we 
 may wonder the less, though we ought not less to 
 admire, at finding exceedingly great and precious 
 
 - * Isa. xxiv. 5. 
 
103 
 
 promises given on their behalf. For instance, '' I 
 will pour my Spirit upon thy seed, and my blessing 
 upon thine offspring ; and they shall spring up as 
 among the grass, and as willows by the water 
 courses. One shall say, I am the Lord's ; and 
 another shall call himself by the name of Jacob ; 
 and another shall subscribe with his hand unto the 
 Lord, and surname himself by the name of Israel.*" 
 The quotation of this gracious promise suggests a 
 criterion for the validity of fears respecting the 
 deceased infants of believers, — the introduction of 
 a supplement correspondent to those fears. But it 
 requires more than ordinary hardihood to put into 
 language, an addition which, for this purpose, must 
 be so discordant with the tenor of the passage, as 
 to appear not only shocking but profane. Who 
 can conceive, that, had the Father of mercies been 
 pleased to reveal in this connexion the condition of 
 such infants, his word would have proceeded thus, 
 — ^* and another" — or — *^ and many others, before 
 knowing good and evil, shall be cut off from the 
 land of the living, and their portion be appointed 
 with hypocrites and unbelievers ?" — Not our hearts 
 only, but our judgments, in their coolest and most 
 deliberate exercise, revolt at the supposition as 
 horrid and impious. Yet why should this be the 
 case, if we do not really think and feel, that it is in 
 
 * Isa. xliv. 3 — 5. 
 
104 
 
 direct opposition to the tenor of revelation, and 
 particularly so, to the numerous expressions of 
 divine benevolence which the Sacred Volume ex- 
 hibits ? 
 
 From the above induction, it is clear that pious 
 parents have grounds of hope for their children 
 dying in infancy, altogether peculiar to themselves 
 — such as are supplied by those gracious overtures 
 which convey to them individually the unsearchable 
 riches of Christ, when he is cordially received by faith. 
 Becoming themselves confederate with God, — if 
 the expression may be allowed, — their children are 
 introduced with them to the same relation and 
 privileges, and share the inheritance, as far as they 
 are capable, till they by sin reject the God of their 
 Fathers. Hence Christians have additional sources 
 of encouragement, as well for their little ones as for 
 themselves ; they not only share with others the be- 
 nignant influence of celestial light, but the Sun of 
 righteousness rises upon them with beams more 
 direct and enlivening. And it might be expected 
 that He who chose them for his peculiar people, 
 would make especial provision for their consolation 
 under afflictions calculated most deeply to penetrate 
 their heart. 
 
 But it does not follow, that because their hopes 
 stand on a broader and firmer basis, therefore no 
 ground whatever remains for the hopes of others. 
 By virtue of his covenant engagements with Israel, 
 
105 
 
 Jehovah introduced them to Canaan, that good 
 land, the glory of all lands ; and for their sakes, he 
 promised to render it, by special dispensations of 
 Providence, peculiarly fertile and delightful; yet 
 this singular manifestation of his favour to them, 
 did not imply an abstraction of his care from the 
 human family at large, nor leave the residue of 
 the nations destitute of fruitful showers and sea- 
 sons. But without any illustration, the deduc- 
 tion in question is plainly inconsequential, even 
 were there no scriptural intimations to induce 
 a contrary opinion. Much less then can it be 
 considered legitimate, in the face of such instances 
 as appear in the former part of this Section, sup- 
 ported as they are, by the character and government 
 of God as previously illustrated. 
 
106 
 
 SECTION III. 
 
 The conduct and discourses of Jesus Christ give much 
 encouragement to our hopes. 
 
 The favourable regards of Christ to children not mere human sensi- 
 bility ; — for his affections expressed the mind of God, — this position 
 vindicated ; — and he assigned reasons for them which suggest a 
 higher source. — Instances of these regards — he accepted and vindi- 
 cated their praise ; — held them up as examples ; — enjoined kindness 
 to them for his sake ; — most probably referred to them Matt, xviii. 
 10 — 14; — blessed them ^nd pronounced them members of his 
 kingdom. Objection answered. 
 
 Under a former Section, it was observed in 
 general, that the character of our Lord Jesus 
 Christ is a pre-eminent illustration of the moral 
 perfections of Deity. This fact, which has been 
 often illustrated, and is commonly allowed, has 
 important bearings on the present subject, and is 
 calculated to add peculiar weight to those instances 
 of the Saviour's conduct and discourses, which are 
 now to come under consideration. 
 
 This position is altogether compatible with another 
 equally prominent in the Sacred Volume, that 
 Jesus Christ is a perfect exemplar of the excellen- 
 cies of human nature; for conformity to God is 
 the perfection of man. While invested with a 
 
107 
 
 mortal body, even a perfect human being must, 
 indeed, be the subject of emotions and passions, 
 which cannot be attributed to a pure and infinitely 
 perfect spirit. But those emotions arise from a 
 principle correspondent to the operations of eternal 
 mind. The affections of Jesus Christ are not 
 therefore to be contemplated, as merely exhibiting 
 the dispositions of his human nature, but as dis- 
 closing the estimates and regards of uncreated and 
 impassible excellence. In his benignity and com- 
 passion, as well as in his power and majesty, he 
 appeared on earth, *' the image of the invisible 
 God." Under this combined view, he had been 
 predicted many ages before his advent : " The 
 Lord God will come with strong hand, and his arm 
 shall rule for him ; behold, his reward is with him, 
 and his work before him. He shall feed his flock 
 like a shepherd, he shall gather the lambs with his 
 arms, and carry them in his bosom. ^" In both his 
 greatness and his goodness, therefore, he was equally 
 " God manifest in the flesh." 
 
 Attention to this consideration is important to 
 the illustration of many subjects, and as just 
 observed, particularly so on the present, because 
 the peculiar tenderness and complacency which our 
 Lord indulged towards little children is delightfully 
 manifest in the evangelical histories. We are apt, 
 
 * Isa. xl. 10, 11. 
 
108 
 
 however, to slide insensibly into a notion, that in 
 these expressions of affection there is discernible 
 nothing more than the amiable features of his 
 human character, and therefore that, considered as 
 divine, they afford no insight into his intentions re- 
 specting them. The principle just adverted to, 
 yields, it is conceived, a deduction both more con- 
 genial to the tenor of revelation, and more cheering 
 to the anxious heart. 
 
 But the case of the young ruler mentioned by the 
 Evangelists*', may probably cause the principle just 
 laid down, to appear as at least doubtful. With very 
 defective views of the law and of the character of 
 Jesus Christ, he yet seems to have entertained very 
 high respect for him. Contrary to the disposition 
 which generally prevailed, especially among persons 
 of his own rank, he was sincere and earnest in his 
 desires after a better world, and anxiously sought 
 for instructions how the blessing might be obtained. 
 Under these impressions, he applied to Jesus, and 
 ** Jesus looking steadfastly on him, loved him." 
 That is, *' he felt the emotions of complacency 
 mingled with tender compassion, in regard to so 
 young a person, who had maintained so honourable 
 a character, in such an elevated station of life, and 
 was under such concern about another world ; yet 
 at the same time, amidst all these hopeful circum- 
 
 * Mark x. 17—31. 
 
109 
 
 stances, was governed still by a secret fondness for 
 the possessions he enjoyed in this; and as our 
 Lord thought lit to manifest this fondness to him- 
 self and others, when he had heard these things 
 which have been mentioned above, he was pleased 
 to call him forth to a peculiar trial*." This test 
 the young ruler could not at present endure, and 
 went away sorrowful. 
 
 Hence it may be enquired, how can the love of 
 Jesus be considered an indication of divine favour, 
 when it fixed on a person who with all his solicitude 
 for eternal life, loved the present world more, or at 
 the best, did not immediately resolve to resign all his 
 possessions for its sake ? Were this question un- 
 answerable, there would still be reason for hesita- 
 ting before a concession were made, which implies 
 so great imperfection in the moral character of Jesus, 
 as that he fixed his affection on a son of perdition. 
 But it may be replied, that what Jesus loved in 
 him evidently was, what strictly accorded with the 
 mind of God, agreeable to the principle contended 
 for. Nor is that principle opposed, were the person 
 himself, rather than the dispositions he manifested, 
 the object of such kind complacency ; for this 
 amiable young man's case is not to be looked upon 
 as desperate. The test applied to him was such, as 
 perhaps would have foiled many during the earlier 
 
 * Doddridge, on the place. 
 
110 
 
 stages of the divine life; nor to him could it so 
 clearly appear indispensable as immediately to de- 
 mand his acquiescence. Though at present holy 
 principles within him were too weak to endure this 
 severe trial, he who now departed sorrowing might 
 hereafter return triumphant over an ensnaring 
 world : Nicodemus, who was afterwards so dis- 
 tinguished a disciple, appears to quite as little 
 advantage in his first interview with the Saviour ; 
 and the tendency of our Lord's remarks on the 
 case is general, rather admonishing his disciples 
 of an obstacle to piety, which we know divine grace 
 has often ultimately overcome, than censuring the 
 conduct of the youth, or denouncing him as not- 
 withstanding all his profession a stranger to its 
 influence. 
 
 This interesting case has perhaps carried us too 
 far from the point. Let us then return. 
 
 On another ground, we may argue that the pecu- 
 liar regards of Jesus Christ to little children, are 
 not to be accounted mere indications of the amiable 
 sensibilities of his human nature. — -The expressions 
 of those regards are accompanied by such remarks 
 concerning children, and such references to their 
 characteristic traits, as manifest his affection for 
 them to be not less rational, or rather divine, than 
 it was amiable and endearing. 
 
 Thus, not content with acquiescing in their Hosan- 
 nas, or expressing simply his pleasure in these, he 
 
Ill 
 
 vindicated those who oftercd tliem, by appealing to 
 authority confessedly divine, " Have ye never read, 
 Out of the mouths of babes and sucklings thou hast 
 perfected praise'^'?" As if he had said, " This 
 event is a most signal illustration of those words ; 
 and it is by a secret intluence of God on the mind 
 of these little ones, that they are led to upbraid 
 your silence and insensibility by so remarkable and 
 so suitable an exclamationf." Even supposing the 
 terms " babes and sucklings" were employed by 
 the Psalmist in a figurative sense, the possible 
 truth of the literal sense must be implied. Our 
 Lord, however, must have understood them literally ; 
 for not without disparagement can we conceive him 
 to have adopted a fallacious mode of reasoning, for 
 the mere purpose of confounding his enemies. Now, 
 the passage appealed to derives all its significancy and 
 force from an assumption, that the hearts of infants 
 can be so disposed as eminently to subserve the di- 
 vine glory. And it plainly implies, that however 
 great the honour which God derives from the most 
 magnificent parts of material creation, he receives 
 yet greater from the operations of holy influence on 
 babes and sucklings. Hence then it appears, that 
 our Lord received with approbation the plaudits of 
 children, because he recognized in them a capacity 
 for gracious influence disposing them to glorify God, 
 
 * Matt. xxi. UJ. Psalm viii. 2. t Doddridge. 
 
112 
 
 and because he considered the operations of that 
 influence as among the fullest and most illustrious 
 displays of divine power and grace. The conclu- 
 sion, therefore, is clearly warrantable, that qualify- 
 ing them to appear for ever " to the praise of the 
 glory of his grace," is a process eminently subser- 
 vient to the illustration of his excellencies. 
 
 In repeated instances did our Lord hold up little 
 children as examples to his disciples, and appears 
 to have found no clearer illustration than in them, 
 of the disposition indispensable to a participation 
 of his blessings. " And Jesus called a little child 
 unto him, and set him in the midst of them, and 
 said, Verily I say unto you, except ye be converted, 
 and become as little children, ye shall not enter 
 into the kingdom of heaven. Whosoever therefore 
 shall humble himself as this little child, the same is 
 greatest in the kingdom of heaven^." In the ac- 
 count of this incident, as given by another evangelist, 
 it appears that the child employed on that occasion 
 was very young, such as the divine Teacher took 
 into his arms, and thus presented to his audience. 
 It is also worthy of remark, that this was done not 
 in illustration of what every Christian ought to be, 
 but of what every individual must become in order 
 to his becoming a Christian. This conduct and de- 
 claration of Jesus Christ certainly do not imply 
 
 • Matt. xii. 2—4. 
 
113 
 
 what some have inferred, that infants are not the 
 subjects of a depraved nature ; for such a deduction 
 would amount to maintaining, that no one can be 
 a disciple of Christ till restored from that depra- 
 vity which only Christ can remedy; or in other 
 words, that sinners must be healed of this moral 
 malady in order to their being healed. The precise 
 point in our Lord's contemplation seems to be, that, 
 not by what they acquire by their own investigations 
 in the manner of men, but by what they receive with 
 implicit submission in the manner of children, do 
 individuals become the subjects of his spiritual king- 
 dom. Hence, therefore, a disposition to imbibe 
 his communications with simplicity and entire de- 
 pendence is indispensable to participating saving be- 
 nefits. Thus understood, the Saviour recognizes in 
 little ones a capacity, a suitable state of mind, for 
 partaking of these advantages. Now, it seems in- 
 congruous, that in the very view under which they are 
 patterns to all who seek for salvation by Christ, 
 they themselves should by necessity of nature be 
 excluded from his salvation. And yet more so, 
 that He who delights to impart the blessings of his 
 grace, should acknowledge in them a state of mind 
 exemplarily apt for receiving that grace, and yet leave 
 them to perish, without one expression of regret, and 
 that under the very character in which he contem- 
 plated them. Would he take pleasure in illustrating 
 an indispensable qualification for disci pleship, by 
 
114 
 
 the disposition of beings who might the next mo- 
 ment be in perdition? 
 
 This presumption is however much strengthened, 
 and the affection of the blessed Jesus much more 
 clearly manifested, by those passages in which he 
 enjoins on his disciples especial regard to these 
 little ones for his sake. " And he took a child, and 
 set him in the midst of them ; and when he had 
 taken him in his arms, he said unto them, whoso- 
 ever shall receive one of such children in my name, 
 receiveth me : and whoso shall receive me, receiveth 
 not me, but Him that sent me*." There can be no 
 room to doubt that this virtual command respect- 
 ed infants in general; for our Lord's manner of 
 expressing himself appears selected on purpose to 
 guard against the supposition, that his intentions 
 were limited to the little one whom he then pre- 
 sented : he says not, " whosoever shall receive this 
 child ;" but as on some other occasions, uses rather 
 a term comprehensive of all similar objects, " one 
 of such children." And though the gracious recom- 
 pense is promised, not to the mere fact of treating 
 infants with tenderness and affection, but to regard 
 towards himself as thus evinced and illustrated ; yet 
 this mode of expressing such regard cannot be a 
 mere arbitrary test of deference and affection, con- 
 sistent with perfect indifference towards the objects 
 
 * Mark ix. 36, 37. 
 
115 
 
 on whom it was to be immediately exercised, be- 
 cause it substantially requires the employment of 
 every means to promote their welfare. The very 
 spirit of the implied injunction, is, Be kind to them, 
 as an expression of your love for me. It breathes 
 the disposition of a father, w^ho leaving for a time 
 the objects of his paternal solicitude, commends 
 them to the attentions of friendship, with an assur- 
 ance, that he should consider every instance of 
 kindness shewn to them, as shewn to himself. And 
 what is yet more, our Lord here clearly intimates 
 the accordance of his human affection with the 
 mind of God : " Whoso shall" thus " receive me, 
 receiveth not me, but him that sent me." 
 
 Thus does the condescending Saviour identify 
 himself with infants. Thus does he appeal in their 
 behalf to the most pure and spiritual principles of 
 Christian obedience, and endeavour by the most at- 
 tractive considerations to secure for little children a 
 place in the heart of those by whose instrumentality 
 his cause should be prosecuted in the world. And 
 it is a remarkable fact, that those considerations are 
 precisely the same, by which he emboldened them 
 to labour and suffer in his cause, and commended 
 them in discharging their sacred functions, to the 
 cordial attentions of mankind. " He that receiveth 
 you, receiveth me ; and he that receiveth me, re- 
 ceiveth him that sent me.^" 
 
 * Matt. X. 40. 
 / 2 
 
116 
 
 On another discourse of our Lord, we might 
 reason with greater confidence, and in fact with full 
 conviction on the argument before us, were there 
 not usually considered an ambiguity in the terms 
 employed to designate its subjects. The passage 
 referred to appears in the evangelist Matthew.^' 
 On the interpretation of the terms ^' little ones," 
 which direct the application of the whole, commen- 
 tators differ; and probably from the fact of some 
 popular and justly esteemed writers having adopted 
 a figurative explication of those words, the current 
 of public opinion seems to have run in that direc- 
 tion. By what reasons these interpreters have been 
 induced to reject the common application of this 
 phrase, and to understand it here of meek and 
 lowly Christians, it does not appear ; except that 
 by appealing in proof to the sixth verse, some dis- 
 cover that they consider this discourse as a continu- 
 ation, and conclude, none but those who with the 
 spirit of children believe in Christ can be intended t. 
 Others however of the best practical expositors, 
 consider infants as at least included among the 
 " little ones" referred to by our Lordt, while others 
 expound the passage of them alone§. Eminent 
 fathers, both in the eastern and western churches. 
 
 * Chap, xviii. 10—14. 
 
 t Poli Synopsis in loc. 
 
 X Henry. Doddridge. 
 
 § Lightfoot, Hor. Heb. Wolfii. Curse Phil. 
 
117 
 
 sanction the literal and ordinary acceptation of the 
 terms, and the consequent application of the passage 
 to infants. Hence one of the most celebrated and 
 ancient writers of the eastern church institutes an 
 enquiry, whether those little ones are committed to 
 the guardianship of angels from their birth, or only 
 from their baptism, evidently inclining to the latter 
 opinion, in which many ancient writers appear 
 to agree with him.'^ And another, almost of equal 
 learning and authority in the western church, pro- 
 nounces it a great honour to human souls, that every 
 one from the birth should be placed under angelic 
 tutelage.f Whatever unwarrantable opinion re- 
 specting guardian angels, the fathers may have 
 endeavoured to support by this passage, their gene- 
 ral application of it to infants, accords with the 
 soundest principles of interpretation. The terms 
 in question are of frequent recurrence in the Sacred 
 Volume, and with the exception of two or three 
 instances of doubtful import, are uniformly indica- 
 tive of little children ; nor will the laws of sound 
 interpretation warrant the adoption of a metapho- 
 rical sense, unless some explanatory clause, or the 
 exigencies of the case, require that substitution. 
 Of the little ones here contemplated, and against 
 
 * Origen, Tractat. 5. in Matt.— Suicer, Vol. I. p. 43. 
 X Jerome in loc. Vide etiam Spenceri Annot. in Origen 
 adversus Cels. p. B3. 
 
118 
 
 the contemptuous treatment of whom our Lord is 
 guarding his disciples, several things are declared 
 as arguments to enforce the admonition. 
 
 First. They are objects of angelic care. " Take 
 heed that ye despise not one of these little ones ; 
 for I say unto you, that in heaven their angels do 
 always behold the face of my Father which is in 
 heaven :" that is, they are interested in that peculiar 
 dispensation and arrangement of Providence, by 
 which especial provision is made for the welfare of 
 persons peculiarly dear to God; — the angels are 
 theirs, who partaking the highest felicity and glory of 
 creatures, do not disdain to minister to them.* Until, 
 therefore, they forfeit by sin their present character, 
 it seems that they are interested in that system of 
 paternal administration, which is exercised in the 
 course of divine Providence towards believers in 
 Christ. 
 
 Secondly. They are comprehended in the 
 general design of the Saviour's advent. " For the 
 Son of Man is come to save that which was lost. 
 How think ye ? If a man have a hundred sheep, 
 and one of them be gone astray, doth he not leave 
 the ninety and nine, and goeth into the niountains, 
 and seeketh that Avliich is gone astray? And if so 
 be that he find it, verily I say unto you, he rejoiceth 
 more of that sheep, than of the ninety and nine 
 
 Comp. Heb. i. 14. 
 
119 
 
 which went not astray !" Thus, our Lord repre- 
 sents these little ones as, without his interference, 
 inevitably alienated from God and happiness, and 
 suggests, that though speaking generally they are 
 not yet in fact restored, still they are comprehended 
 in his saving designs, and that to gather them home 
 to security and felicity, will be the delight of his 
 heart. Thus then, it would seem, little ones are 
 objects of redeeming goodness, regarded in the 
 design of redemption considered as a provision for 
 the salvation of men, which, as we shall here- 
 after have occasion to remark, amply compensates 
 for the evils incurred by the original apostacy. 
 
 Thirdly. The divine pleasure concerns itself 
 in their salvation. " Even so it is not the will of 
 your Father which is in heaven that one of these 
 little ones should perish." This argument may 
 import, that if any of these little ones perish, 
 their destruction will not proceed from any sovereign 
 will of God, but from their own criminality; ac- 
 cording to many similar expressions with respect to 
 mankind in general;* and thus understood, it 
 vouches for their safety in case of death antecedent 
 to personal transgression. Or it refers to the pre- 
 ceptive will of God, and urges, on the ground of 
 obedience to him, the use of all means conducive to 
 their salvation in case life be continued to them ; and 
 
 * Ezek, xviii. 23, 32. 2 Pet. iii. 9. 
 
120 
 
 thus, in accordance with the preceding instance, 
 commends them to the especial care and attention 
 of the apostles, and of succeeding ministers or 
 christians in general. 
 
 It will probably be conceded by most readers, 
 that the above view of this interesting passage is 
 in itself highly probable, and strictly analogous to 
 the general tenor of revealed truth. Nothing but 
 a suspicion, arising perhaps from long established 
 associations, that the leading terms might possibly 
 be only a characteristic appellation of believing dis- 
 ciples, remains to keep the judgment in suspense, 
 and the heart in inquietude ; and thus to render yet 
 farther investigation desirable. 
 
 There is however a very important and encou- 
 raging incident recorded by three of the Evange- 
 lists, of which the application is unquestionable.* 
 A precise view of this interesting event will perhaps 
 be obtained, by introducing the circumstances, as 
 arranged in the Harmony of Dr. Doddridge. 
 " And they brought infants and young children 
 unto him, that he should touch them or put his 
 hands upon them, and pray : and when his disci- 
 ples saw it, they rebuked those that brought them. 
 But when Jesus saw it he was much displeased, 
 and said unto them. Suffer the little children to 
 come unto me, and forbid them not ; for of such is 
 
 * Matt. xix. 13—15. Mark x. 13—16. Luke xviii. 15—17. 
 
121 
 
 the kingdom of God. Verily I say unto you, who- 
 soever shall not receive the kingdom of God as a 
 little child, he shall in no wise enter therein : and he 
 called them unto him, took them up in his arms, 
 and put his hands upon them and blessed them ; 
 and departed thence." 
 
 That this condescending attention of Jesus Christ 
 was bestowed on infants literally understood, is in- 
 disputable ; for both the terms by which its objects 
 are designated, and the circumstance so specifically 
 noticed, that they were brought in the arms of 
 others, and received into those of the Saviour, pre- 
 clude all danger of misapprehension. Of his 
 affection to these, there appear several remarkable 
 indications. It is rarely indeed that we discover 
 traces of the Saviour's displeasure against persons 
 of honest intentions, yet in the present instance, we 
 are informed that he was even greatly displeased, 
 and that with his most beloved and devoted dis- 
 ciples, for interposing to prevent the access of 
 these little ones to him. It is reasonable to sup- 
 pose, that knowing their divine Master was fully 
 occupied in instructing persons of mature years, 
 they considered the introduction of these children to 
 him as an unseasonable intrusion. But it appears 
 that so far from coinciding in sentiment with them, 
 our Lord was indignant that those who knew him so 
 well, should indulge a supposition, that he ever held 
 the office of blessing little children unseasonable 
 
122 
 
 and unwelcome. This fact not only develops 
 much of our Lord's peculiar affection for such, but 
 implies that he had given sufficient opportunities to 
 his immediate attendants of knowing it ; for one so 
 candid and gracious as the blessed Jesus, would 
 not have shewn himself much displeased, unless 
 there had been criminality. And in what respect 
 could they thus be blameworthy, unless in neglect- 
 ing the instructions on this subject which he had 
 previously given ? If the charge against despising 
 little ones, had been recently delivered, and were 
 intended in the sense above explained, a sufficient 
 cause of his displeasure is apparent. This, or 
 something equivalent, must be supposed, to preserve 
 the harmony and propriety of our Lord's conduct 
 on the present occasion. 
 
 But the regards of Jesus Christ not only exceeded 
 the imagination of his disciples; it even surpassed 
 the expectations and requests of those who com- 
 mended these little ones to his attention. They 
 begged " that he would lay his hands on them and 
 pray ;" he received them into his arms, and folded 
 them on his bosom. Surely, those infants had a 
 nearer interest in the Saviour, than could be sup- 
 plied by the sensibilities of an affectionate heart ! 
 
 This sentiment, so powerfully suggested by his 
 conduct, is confirmed by his language. He blessed 
 them and said, " Suffer little children to come unto 
 me, and forbid them not ; for of such is the king- 
 
123 
 
 dom of God." Considered as a reproof to his 
 disciples, this declaration amounts to saying, " You 
 ought not to wonder at the displeasure which I 
 have shown; for you have had opportunities of 
 knowing, and therefore should, on this occasion, 
 have considered, that I reckon these as sustaining 
 the same spiritual relation to me as yourselves, as 
 belonging also to the kingdom of God." Consi- 
 dered as a reason of his peculiar affection to little 
 children, the declaration shews, that such affection 
 arose not from mere human sensibilities, but from 
 important and spiritual considerations. And con- 
 sidered as the announcement of a fact, the declara- 
 tion distinctly avows, that infants, as such, possess 
 an interest and communion with believers, in that 
 state which the Sacred Writers describe as the king- 
 dom of God. 
 
 When the advocates of psedo-baptism so clearly 
 and fully maintain, as they do, that this passage 
 proves the right of infants to introduction into the 
 visible church, they proceed on the assumption, 
 that infants are, while they remain such, in fact, 
 members of the spiritual church ; for Jesus Christ 
 would not, most assuredly, acknowledge as mem- 
 bers of his church, in any shape, those who do not 
 spiritually, that is really, belong to him. Men, 
 guided by moral indications, may be deceived ; and 
 hence, the visible church does not in all respects 
 coincide with the spiritual church : hypocrites and 
 
124 
 
 formalists in religion may occupy a place in the 
 one, who have no part in the privileges of the 
 other; but in the estimate of Christ, both arc 
 co-extensive ; he never would receive and pro- 
 nounce a hypocrite or a formalist to be a member 
 of the kingdom of God, but he has assigned this 
 privilege to infants as such. So far as the present 
 subject is concerned, it is immaterial whether this 
 privilege be understood immediately of communion 
 with saints on earth, or with the blessed in heaven; 
 for none will be admitted into final glory, who are 
 not here partakers of spiritual blessings, and all whom 
 Christ recognizes as belonging to his kingdom here, 
 are heirs of his kingdom hereafter. But whatever 
 differences of opinion respecting the relation of 
 infants to the church on earth, divide the Christian 
 world, it is well known that wise and spiritual 
 divines of all parties, hold themselves warranted by 
 our Lord's declaration, to consider them, as such, 
 inheritors of the kingdom of heaven. 
 
 The attempts which have been sometimes made 
 to shew that Jesus Christ only meant, that the 
 kingdom of God consisted " of such" persons as 
 are like children in disposition, have been abun- 
 dantly proved to be futile, and perhaps indicate 
 too clearly the perverting influence of determined 
 adherence to s^^stem. It would be difficult to con- 
 ceive how the obvious import could be more clearly 
 signified ; and had our Lord used the expression, 
 
125 
 
 " of these is the kingdom of God," he would have 
 given countenance to an opinion, that the privilege 
 in question was limited to the children present. 
 His language as it stands, shews that he considered 
 those little ones as members of his spiritual fiimily, 
 not in virtue of a personal prerogative, but as they 
 were placed under circumstances of peculiar mercy, 
 which they shared in common with other infants. 
 
 According to the decision of Jesus Christ him- 
 self, therefore, little children, as such, belong to the 
 kingdom of heaven ; and this encouraging declara- 
 tion is neither restricted to those who were then in- 
 troduced to his attention, nor so far as appears, to 
 any number discriminated from the infant race of 
 naankind in general. Had the whole world of little 
 ones been in like manner brought to him, our 
 judgment and our heart must equally suggest, that 
 he would have given them all the same welcome, 
 bestowed on them the same benediction, and ac- 
 counted for his conduct by the same declaration. 
 
 But it may be suggested, that such conclusion 
 implies the mutability of divine love, as it supposes, 
 that those who were objects of it during infancy, 
 may afterwards be alienated from Christ, and 
 perish for ever. This, however, forms no valid 
 objection; for the love of God is not absolutely 
 immutable with respect to its objects. The same 
 reasoning would apply with equal cogency to the 
 case of Adam; for he while innocent, was an 
 object of divine complacency, but by sin lost this 
 
126 
 
 higli privilege. It is justly maintained, that he was 
 under a dispensation different from that which his 
 posterity believing in Christ enjoy ; and that, there- 
 fore, there can be no reasoning from one case to 
 tlie other. With equal propriety it may be main- 
 tained, that there can be no reasoning from the case 
 of adult believers to that of infants, because the 
 cases are different. God has voluntarily engaged 
 to carry on the good work begun in believers till 
 the day of Christ, and therefore, his love to them 
 is unchangable; he has made no such engagement 
 respecting infants, and there appears nothing more 
 inconsistent with his character in suffering them to 
 lose their innocence, and consequently their interest 
 in his especial favour, than occurs in the case of 
 our first progenitor, or in that of fallen angels. The 
 condition of infants through the mediation of 
 Christ, appears to be more analogous to that of 
 Adam, personally considered, than to that of be- 
 lievers under the operation of a new and divine 
 nature, secured to them by infallible promises. 
 
 Upon the whole, no principle seems to be disco- 
 verable, on which the peculiar affection of Jesus 
 Christ towards infants, arising from such considera- 
 tions as he repeatedly and distinctly avowed, can be 
 reconciled with any opinion inconsistent with the one 
 here advocated,^ — that children before personal trans- 
 gression are interested in the salvation of Christ ; 
 and dying in that condition, are consequently, in the 
 fullest sense, subjects of the kingdom of heaven. 
 
127 
 
 SECTION IV. 
 
 77^6 plan of Redemption and Salvation hy Jesus Christ 
 affords strong grounds of hope. 
 
 To this, if saved, infants must be indebted. — ^That redemption compre- 
 hends infants argued — from the preceding facts ; — no other medium 
 of divine favour — yet this shewn to them ; — though by nature xuider 
 wrath — they are beloved by God ; — the declarations of Christ 
 suggest this ; — objects not merely of compassion but complacency j 
 — this consistent with subsequent fall into sin, &c, 
 
 — From general views given of redemption ; — a sovereign provision for 
 exercising mercy ; — for siimers, much more infants; — relative view 
 of the ends to be accomplished leads to the same conclusion ; — this 
 consistent with the great number of those that perish. 
 
 — From the correspondence between the fall and restoration : — in general, 
 both by sovereign constitutions — the latter remedial of the former ; 
 — in particular, as shewn Rom. v. 12 — 19 — design of the Apostle 
 illustrated; — he certainly contemplated the case of infants; — the 
 latter provision co-extensive with the former as to its objects ; — and 
 surpassing in influence ; — infants may ** receive the abundance of 
 grace." The Apostle's summary of the fact. , 
 
 After all that has appeared, it must be con- 
 sidered of prime importance to ascertain, whether 
 infants, as such, are comprehended in the method 
 of redemption and salvation, as revealed in the 
 gospel. There is confessedly, no other way of 
 salvation for either adults or infants. A deceased 
 cliild, received into glory, is as truly indebted to 
 sovereign grace and redeeming love, as the most 
 
128 
 
 awful transgressor ever wrested from the jaws of 
 destruction. For though, being innocent of personal 
 crimes, it seems that infants are not subjected by 
 the constitution through which they fell, to eternal 
 torments; yet neither are they entitled to those 
 manifestations of divine favour which constitute the 
 felicities of heaven, nor can they receive them, but 
 through his mediation, who " suffered the just for 
 the unjust, that he might bring us to God." 
 
 The facts and reasonings which have already 
 occurred, furnish various remarks, that give coun- 
 tenance and support to the position now under 
 consideration. To suggest a few of these may 
 here be sufficient. 
 
 We are aware of no medium through which the 
 benevolence of a holy and righteous God can, 
 honourably to himself, be exercised towards the 
 fallen race of Adam, excepting him who is empha- 
 tically the " one Mediator between God and man, 
 the man Christ Jesus." Hence we contend for the 
 necessity of a mediatorial satisfaction, because it 
 appears unworthy of God, as holy in his character, 
 and righteous in his government, to hold immedi- 
 ately favourable intercourse with depraved crea- 
 tures ; and because the exercise of mercy ought so 
 to illustrate his just abhorrence of sin, as to leave 
 the great principles of moral government no less 
 firm and conspicuous, than if sin had never in- 
 tervened. And this reasoning is not less convincing 
 
129 
 
 to a correct judgment, than it is obviously founded 
 on scriptural representations. But we have seen, 
 that both the declarations and conduct of God dis- 
 cover, in a peculiar manner, his benevolent care 
 for the infant offspring of fallen man. And since 
 these expressions of divine regard contemplate them 
 as infants, uncharged with personal sin, we have 
 reason to conclude that as such they are compre- 
 hended in that provision by which he is " in Christ, 
 reconciling the M'orld unto himself." 
 
 So also under another view, we know that in- 
 fants are fallen creatures ; and sharing to a certain 
 extent the natural consequence of sin, they are " by 
 nature the children of wrath even as others.*" Yet 
 in very many instances, as we have seen, the blessed 
 God speaks of them with the tenderness of paternal 
 affection; and Jesus Christ, the fairest image of 
 infinite moral perfection, manifested to none more 
 benignity and love than he did to them. Now on 
 what principle can we reconcile these apparent in- 
 consistencies, unless on the ground that, being 
 comprehended as infants in the gracious plan of 
 redemption, they were saved from the wrath to 
 which they are by nature subject? 
 
 And to pass by other reasons of this his peculiar 
 regard, assigned by our Lord, his declaration lately 
 considered, that " of such is the kingdom of God," 
 
 * Eph. ii. a. 
 
130 
 
 appears like a distinct avowal that his redemption 
 comprehends infants. For redemption is but the 
 accomplishment of a divine design, the nature and 
 extent of which are manifested by the issue ; if 
 therefore they not only may in advancing life be- 
 come, but in infancy actually are, members of the 
 kingdom of God, they must have been contem- 
 plated as such in the design. 
 
 It is allowed that the Mediator himself, and God 
 in him, have on various occasions manifested com- 
 passion for abandoned sinners, who have neverthe- 
 less been left ultimately to perish. But the lan- 
 guage employed on such occasions implies a senti- 
 ment, as different from the divine regards tow^ard 
 infants, as compassion is from complacency. Of 
 this, any one may be sensible who compares the 
 exquisite and tender lamentation of Christ over 
 Jerusalem^ with the passages illustrated in the 
 preceding section. A pathetic admonition is not to 
 be confounded with a benediction ; nor a warning 
 of danger wilfully incurred, with an assurance that 
 of such is the kingdom of heaven. He may ex- 
 press pity, and admonish of danger, wlio does not 
 purpose to save; but it appears incredible, that he 
 who in such interesting variety of form discovers 
 love and complacency, should purpose to resign to 
 perdition. 
 
 * Matt, xxiii. 37—39. 
 
131 
 
 And though it may be also conceded, tliat chil- 
 dren whose lives are spared to moral agency, become 
 actually vicious, and thus objects of divine dis- 
 pleasure, the fact does not evince that while per- 
 sonally innocent they were not objects of divine 
 complacency, but only as was lately observed, that 
 by transgression they are rendered otherwise. 
 
 Revelation exhibits the plan of redemption, as a 
 grand expedient for exercising sovereign benevo- 
 lence towards sinful men, in harmony with the 
 rectitude and honour of supreme moral govern- 
 ment. Nothing but sin rendered such a measure 
 necessary. Had not this direful intruder thrust 
 itself on the universe, all-sufficient goodness would 
 have flowed uninterrupted and unrestrained in all 
 directions; like the unbroken and perennial radiance 
 of an unclouded sun diffusing itself over dependant 
 worlds. Now, infants have not themselves inter- 
 posed any obstruction to this natural course of 
 unbounded goodness ; all their incapacity to receive 
 and improve to the utmost of their natural powers, 
 the advantages of this celestial influx, is attributa- 
 ble merely to a sovereign arrangement. From this 
 consideration alone, and without again adverting to 
 the principle, that the operations of sovereignty are 
 essentially benevolent, it is reasonable to infer, that 
 redemption, an illustrious provision for the con- 
 sistent exercise of benevolence, would comprehend 
 those who need it, not because of their personal 
 
 k2 
 
132 
 
 crimes, but because the Father of mercies was 
 pleased, for wise though inscrutable reasons, to 
 subject them to the influence of that sovereign 
 arrangement. 
 
 The production of happiness to fallen creatures, 
 however, is but the immediate and subordinate object 
 to be attained by the work of redemption ; the 
 chief and ultimate is the glory of God, or such 
 display of his character as will most exalt him in 
 the estimation of intelligent beings. With respect 
 to individuals, it is confessed, that the subordinate 
 and the chief end do not always coincide ; for sin- 
 ners, finally impenitent, will afford occasions of 
 illustrating the divine excellencies in their everlast- 
 ing torments. Considered in relation to the extent 
 of redemption, it appears that one of these ends 
 must suggest to us the amplitude, and the other, the 
 limitation ; that is, either the blessings of redemp- 
 tion extend to fallen men as far as is consistent 
 with the divine glory, or on the other hand, no 
 farther than is necessary to the divine glory. The 
 latter part of the alternative, or the supposition 
 that God designs to save no greater number of 
 mankind than is requisite for the honour of his 
 grace, by no means harmonizes with scriptural 
 views of his character, nor with the uniform an- 
 nouncements of his purpose. To the former con- 
 clusion we are unavoidably led, on reading, that 
 he delighteth in mercy; that the mediatorial consti- 
 
 ( 
 
133 
 
 tution is the voluntary production of his sovereign 
 grace; that the bestowment of his only-begotten 
 Son is the strongest expression of his love ; and 
 that he willeth not the death of any sinner. 
 
 Hence then, we may conclude, that the fruits of 
 divine mercy are imparted wherever the interests of 
 divine honour do not require exception. Now, it 
 seems an impossible supposition that the illustration 
 of any divine perfection should require any children 
 dying without personal crime to be excluded from 
 eternal happiness; or that in any respect God 
 would be more glorified, that is, the excellency of 
 his nature be rendered more apparent and adorable, 
 in the view of right reason, by their destruction 
 than by their salvation. The contrary supposition 
 finds an easy admission to our minds, and falls 
 harmoniously into the system of our conceptions, 
 as produced by the tenor of revelation. 
 
 Nor is there ground for an objection, that such 
 reasoning must be fallacious, because it proves too 
 much since it implies that the designs of sovereign 
 grace ought to comprehend the happiness of all 
 the human race. For such procedure would be 
 eminently dishonourable to God. Redemption^ 
 thus universal, would amount to a bill of indem- 
 nity to all sinners, a licence to men to transgress 
 under an assurance of impunity, while the holiness 
 and justice of God would be for ever deprived of 
 practical illustration. 
 
134 
 
 And if it be enquired, why this gracious purpose 
 of God to save does not manifestly include a much 
 larger number of persons who arrive at maturity, 
 the reply is obvious. There certainly lies in the 
 eternal mind, a reason for every instance in which 
 a sinner is left to the administrations of punitive 
 justice. " The only wise God" must ever act upon 
 sufficient reasons ; for this is essential to wisdom. 
 The same remark equally applies to the discrimina- 
 tion with which divine grace is exercised. Though 
 there can be no meritorious cause on the part of 
 any sinner, why he should be chosen to salvation; 
 yet we must either conceive that there are reasons 
 for this choice in the divine mind, or confound the 
 sovereignty of God with mere caprice. It is in- 
 deed, easy to discern the wisdom of such discrimi- 
 nation, as exercised towards actual sinners; for 
 thus it becomes manifest from fact, that salvation is 
 wholly of grace, and its great Author receives the 
 glory ; while no one who may be left to the ordinary 
 course of moral government, can have cause to com- 
 plain, because he will receive an equitable doom. 
 But no such reason occurs to shew the wisdom, and 
 consequent propriety, of exercising a like discrimi- 
 nation among beings, who are removed by Provi- 
 dence from the present state before their moral 
 probation has commenced. 
 
 An attentive reader of the Sacred Volume, cannot 
 have overlooked the correspondence so frequently 
 
135 
 
 adverted to, as subsisting between the two divine 
 constitutions, by which mankind on the one hand 
 fell in Adam, and on the other, are restored in 
 Christ. That these are not in all respects pa- 
 rallel is readily conceded ; and among the discre- 
 pancies, none is more clear than the difference 
 of their extent on the happiness of mankind in- 
 dividually considered ; for through the transgres- 
 sion of Adam all men became sinners, but a part 
 of mankind only are eventually restored and saved 
 by the righteousness of Christ. Yet even on a 
 general consideration of these extraordinary me- 
 diums of divine intercourse with man, there arise 
 certain points of comparison, favourable to our 
 hopes for departed infants. 
 
 Neither of these arrangements grew, like the 
 moral law, out of the natural order of things, or 
 was essential to a perfect system of moral govern- 
 ment: they were superinduced by the sovereign 
 good pleasure of God, on that state which arose by 
 virtue of creation. How long after the creation we 
 are not informed, Jehovah was thus pleased to 
 make to his favoured creature man, a conditional 
 grant of privileges to which no creature could be 
 entitled ; and when by the forfeiture of that grant, 
 the human race were involved in sin and misery, 
 instead of dealing with them according to strict 
 equity, he was pleased to reveal a further extra- 
 ordinary provision for restoring them to forfeited 
 
136 
 
 blessings, through " the second Adam, the Lord 
 from heaven." 
 
 This is not the place to attempt an illustration of 
 Jehovah's conduct toward our first parents, nor to 
 shew, that in all probability, the covenant trans- 
 action with Adam, was benevolent in its nature and 
 tendency. It may be sufficient to observe, that as 
 the human race fell by virtue of a sovereign dispen- 
 sation, their restoration by a provision of the same 
 kind, evidently appears a beautiful and harmonious 
 mode of procedure. Besides, if sin had entered 
 the world and overspread mankind, by a direct 
 and immediate infringement of the law of creation, 
 or of those obligations which result from the na- 
 tural relations subsisting between God and man, 
 the wisdom and propriety of an interference with 
 the regular course of equity, by a procedure re- 
 sulting from sovereign benevolence, would, cer- 
 tainly, have been less apparent and impressive. 
 But since it was by violating a sovereign appoint- 
 ment, that Adam fell, and all his race became 
 involved in the consequences of his crime, the 
 same sovereignty could with glorious propriety 
 make provision for the restoration of all, — at least 
 of all who should not on personal grounds render 
 themselves amenable to justice, and of all who 
 should meet the claims of justice by that special 
 plea with which it would supply them. 
 
 And is it conceivable that the exercise of this 
 
137 
 
 adorable prerogative, which cannot injure, which 
 never operates but to bless, — is it conceivable, 
 that while there intervene no claims of justice, 
 this adorable prerogative should not provide a full 
 compensation for consequences which result from 
 its own arrangements? — and especially when it 
 appears highly probable, that those previous ar- 
 rangements were adopted, to evince the propriety 
 and beauty of its interference for man's delivei*- 
 ance ? And if it provide for the salvation of mul- 
 titudes who have given full and awful sanction to 
 their first parents' crime, will it make no provision 
 for those who have never been even capable of 
 crime ? 
 
 While these general views afford ^ strong pre- 
 sumption, that human beings dying in infancy are 
 comprehended in the great plan of redemption and 
 salvation by Jesus Christ, we find the position con- 
 firmed by some remarkable intimations of Sacred 
 Writ. The analogy of the two systems just consi- 
 dered, in particular, is professedly established and 
 illustrated by the apostle Paul. " Wherefore, as 
 by one man sin entered into the world, and death 
 by sin ; and so death passed upon all men, for that 
 all have sinned : (for until the law, sin was in the 
 world ; but sin is not imputed when there is no law. 
 Nevertheless death reigned from Adam to Moses, 
 even over them that had not sinned after the simili- 
 tude of Adam's trans2;ression, who is the figure of 
 
138 
 
 him that was to come. But not as the offence, so 
 also is the free gift. For if through the offence of 
 one many be dead ; much more the grace of God, 
 and the gift by grace, which is by one man, Jesus 
 Christ, hath abounded unto many. And not as it 
 was by one that sinned, so is the gift : for the judg- 
 ment was by one to condemnation ; but the free 
 gift is of many offences unto justification. For if 
 by one man's offence, death reigned by one ; much 
 more they which receive abundance of grace, and of 
 the gift of righteousness, shall reign in life by one, 
 Jesus Christ :) Therefore, as by the offence of one 
 judgment came upon all men to condemnation ; 
 even so by the righteousness of one the free gift 
 came upon all men unto justification of life. For 
 as by one man's disobedience many were made sin- 
 ners, so by the obedience of one shall many be made 
 righteous*." 
 
 This specific illustration of the subject before us, 
 is given at large, because whatever difficulties occur 
 in certain parts, and whatever differeuQes of inter- 
 pretation they may admit, it is conceived that the 
 impression produced by the passage as a whole, is 
 decisively in favour of the reasoning employed 
 above. That impression, it is hoped, will not be 
 weakened by a somewhat particular view of the 
 Apostle's design. 
 
 • Rom. V. 12—19. 
 
139 
 
 The former parts of this important epistle, are 
 devoted to a copious and very affecting exhibition 
 of the universal depravity of mankind, and of the 
 condemnation under which all men consequently 
 lie, according to the tenor of the law, or standing 
 and ordinary rule of supreme moral government. 
 Those awful scenes are succeeded by glowing and 
 sublime developments of that illustrious provision, 
 which divine grace has made in the mediation of 
 our Lord Jesus Christ, by which a deliverance may 
 he effected from deserved condemnation, and an 
 introduction be obtained to the favour and enjoy- 
 ment of God ; so that in addition to other privileges 
 stated by the Apostle in the former part of the 
 chapter, men who are in themselves sinners, merit- 
 ing the awful denunciations of eternal wrath, may 
 " rejoice in God through our Lord Jesus Christ, by 
 whom they have now received the atonement." 
 Having stated the facts, it remained for the inspired 
 Penman to disclose the sources whence they spring. 
 This he does in the paragraph above quoted, by a 
 comparative view of the two grand constitutions of 
 sovereign benevolence, according to which all divine 
 proceedings with men have been conducted, from 
 the days of Paradise downward. Without attempt- 
 ing a full and minute exposition of this signal pas- 
 sage, which has been justly reckoned by divines of 
 different persuasions to present difficulties of no 
 ordinary magnitude, a view of its contents may be 
 
140 
 
 obtained, perhaps clear enough to sliew, tliat it haj? 
 an important and encouraging aspect on the present 
 subject. 
 
 The Apostle in the first place states in general* 
 that there is a harmonious correspondence between 
 that sovereign appointment, according to which 
 " sin entered into tlie world and death by sin," and 
 that, according to which righteousness was intro- 
 duced and life by righteousness. As has been 
 generally observed by commentators t, the latter 
 part of the comparison is here suppressed, because 
 it could be so easily supplied from the preceding 
 verse, and because it would unavoidably be exhibited 
 in the subsequent illustration. 
 
 A fact very important to our present purpose, 
 is however incidentally introduced, before the 
 professed illustration of the subject commences. 
 Whatever might be the particular design of this 
 parenthesis J, it shows clearly enough that in his 
 discourse, the Apostle contemplated the condition of 
 infants. They are not indeed expressly mentioned 
 as such ; and therefore some learned and ingenious 
 writers, who oppose the doctrine of original sin, 
 have looked around them for some other objects, to 
 wliom they could with sufficient plausibility apply 
 the description, " them that had not sinned after 
 
 * Ver. 12. t Macknight and Guyse, on the place. 
 : Ver. 13, 14. 
 
141 
 
 the similitude of Adam's transgression." It may he 
 enough here to remark, that they all appear to have 
 failed ; and to assign a probable reason why infants 
 were thus described, rather than expressly men- 
 tioned. 
 
 " If the Apostle in this place meant those who 
 never sinned by their personal act, it is not strange 
 that he should express this by their not sinning after 
 the similitude of Adams transgression. We read of 
 two ways of men being like Adam, or in which a 
 similitude to him is ascribed to men : One is, being 
 begotten or born in his image or likeness^; Another 
 is, transgressing God's covenant or law, like himf. 
 " They, like Adamt, have transgressed the cove- 
 nant. Infants have the former similitude, but not 
 the latter. And it was very natural, when the 
 Apostle would infer that infants become sinners by 
 that one act and offence of Adam, to observe, that 
 they had not renewed the act of sin themselves, by 
 any second instance of a like sort. And such 
 might be the state of language among Jews and 
 Christians at that day, that the Apostle might have 
 no phrase more aptly to express this meaning. 
 The manner in which the epithets personal and 
 actual are used and applied now in this case, is 
 probably of later date, and more modern use§." 
 
 * Gen. V. 3, f Hos. vi. 7. \ So, in the Heb. fknd Vuhj. Lat. 
 § Edwards, Oripnal Sin, Part IT. chap. iv. sect. 2. 
 
142 
 
 It is further remarkable, that in this immediate 
 connection, while particularly adverting to the pri- 
 vation which infants sustain by their relation to 
 Adam, the apostle should subjoin the remarkable 
 terms, " Who is the figure of him that was to 
 come." The ordinary process of mental operations 
 certainly gives countenance to a supposition, that 
 the thought immediately present to his mind, was, 
 the especial respect of that illustrious system of 
 compensation which he was explaining, to those 
 who died without personal transgression. At the 
 very least, this important parenthesis shews, that 
 even in the announcement of his subject, those little 
 sufferers were not forgotten, and were not excluded 
 from interest in the facts which he was about to 
 illustrate. 
 
 On proceeding to his proposed illustration, the 
 Apostle notices three points of comparison between 
 those divine arrangements of which he is treating ; 
 and these points of comparison are severally accom- 
 panied with a point of contrast, calculated to dis- 
 play the surpassing beneficial influence of the latter. 
 
 The first point of comparison establishes a 
 parallel with respect to the subjects comprehended 
 in these divine constitutions, and marks a contrast 
 between their influence on the condition of those 
 subjects*. Both of these illustrious plans, the 
 
 * Vei . 15. 
 
143 
 
 Apostle informs us, had respect to "the many" — 
 an expression which, implying the multitude, men 
 in general, was not uncommon among both Greeks 
 and Hebrews, — and he appears studiously to em- 
 ploy the same terms on both sides of the comparison, 
 as strictly antithetical. By the former of these con- 
 stitutions, " the many," in consequence of the trans- 
 gression of Adam, became subject to death, or 
 separation from the enjoyment of God ; by the 
 latter, a provision was made for their restoration to 
 life, or introduction to that high privilege of which 
 they had been deprived. It is observable, the 
 Apostle does not say, theylwed, which the antithesis 
 might naturally suggest, had it been fact ; but uses 
 an expression which implies that an abundant pro- 
 vision was made for this purpose : "the grace of 
 God, and the gift by grace, hath abounded," or 
 made abundant provision " for the many." 
 
 There must, therefore, be a sense in which, as to 
 their subjects, both these constitutions are co-exten- 
 sive. That they are not so in the issue is abundantly 
 clear ; for to suppose that all who fell in Adam, 
 are justified and eventually saved in Christ, is in 
 opposition to the whole tenor of the gospel revela- 
 tion. If they be not thus co-extensive in the issue, 
 neither can they be in the special — or as it has been 
 called the decretive — ^design of God with respect to 
 the ultimate happiness of individuals ; for his coun- 
 sel shall stand. This point may indeed be explained 
 
144 
 
 on the principle of many excellent divines, who con- 
 sider the atonement of Clnist as " a general re- 
 medy, admitting, according to the divine pleasure 
 and purpose, of a particular application*." On 
 this principle, it is a very improbable supposition, 
 that about half the human race, removed by death 
 while destitute of personal transgression, should, by 
 necessity of nature, be excluded from all the advan- 
 tages of this general remedy. In no other way 
 could such beings be comprehended in the general 
 design of redemption, than as it removed the penal 
 consequences of the fall, a sentiment which has 
 been maintained by many, and which the most 
 natural interpretation of the apostle's language 
 suggests, so far at least as deceased infants are 
 concerned. The objections from fact, commonly 
 made to this opinion, are, it is conceived, superseded 
 by the remarks formerly givenf. If the provision of 
 redemption be equally comprehensive with the en- 
 tailment of guilt, it follows, that infants who have 
 no personal sin to answer for, will share its rich and 
 glorious fruits in eternity ; as they are among " the 
 many" who by the fall are cut off from the favour 
 and enjoyment of God, so they are among ''the 
 
 * Wardlaw on the Socinian Controversy, Discourse VII. 
 See also the late Rev. Andrew Fuller's Essays ; Dr. Wil- 
 liams's Modern Calvinism; Rev. W. Bennett's Legislative 
 Authority of Revealed Grace. 
 
 I See, especially, Part I. sec. 2. and Part II. sec. 1. 
 
145 
 
 many" for whose restoration the grace hath made 
 abundant provision. This interpretation is sup- 
 ported by what immediately follows. 
 
 For the next point of comparison between these 
 two divine constitutions respects sin, the immediate 
 moral cause of men's condemnation ; and the point 
 of disparity respects the influence of the mediatorial 
 plan, as superseding not merely the penal conse- 
 quences of Adam's sin, but the condemnation due 
 to his posterity for their transgressions as mdivi- 
 duals. '' And not as it was by one that sinned so 
 is the gift : for the judgment was by one to con- 
 demnation ; but the free gift is of many oflfences 
 unto justification." Judgment came upon man, 
 and he was thus deprived of " chartered blessings," 
 by one person sinning; but the mediation of Jesus 
 Christ not only supersedes that condemnation, but 
 provides justification from .the charge of many 
 offences, or deliverance from the condemnation due 
 to many personal crimes. '^ The free gift of God's 
 grace," says Guyse, " through the obedience and 
 righteousness of Christ, is effectual, not only for the 
 remission of that one sin, but also of innumerable 
 personal transgressions, whereby fallen men have 
 still more and more revolted from God and highly 
 offended him ; it is effectual unto their complete 
 discharge from all their actual, as well as original 
 guilt, and unto their entire freedom from all condem- 
 nation, and full acceptance with God; as righteous, 
 
 L 
 
146 
 
 through faith in this great Head and Redeemer*'." 
 Thus then, the Apostle may be considered as teach- 
 ing us, that the provisions of divine grace completely 
 shield from the penal consequences of Adam's trans- 
 gression, separately considered ; because he affirms, 
 that they extend not to this only but much farther. 
 And if this view of his doctrine be correct, as it 
 seems to be, the mischiefs sustained by unsinning 
 infants, are fully compensated by the redemption 
 provided in Christ. 
 
 The third point of comparison respects the con- 
 stituted heads of these divine arrangements; and the 
 point of contrast lies in the consequences of each 
 arrangement respectively to those who are interested 
 in them. As Adam, who transgressed, was the head 
 of the former; so is Jesus Christ, who provided 
 abundance of grace and of the gift of righteousness, 
 of the latter. By the former, death, comprehending 
 all natural evil or suffering, reigned over man ; by 
 the latter, men triumph over death, and reign in 
 life. " For if by one man's offence, death reigned 
 by one ; much more they which receive abundance 
 of grace, and of the gift of righteousness, shall 
 reign in life by one, Jesus Christ. "f 
 
 Here it is that the Apostle places a limitation to 
 the actual efficiency of the Redeemer's interference; 
 for he represents that those, and those only shall 
 
 * Expositor on the place. f Ver. 17. 
 
147 
 
 reign in life, who receive the abundance of grace 
 and of the gift of righteousness. This announce- 
 ment may at first sight appear to exclude infants, 
 who cannot exercise faith in the great provision, 
 from all saving interest in its blessings ; and ac- 
 cording to the opinion of those who represent 
 the principle of faith, as originating in the mere 
 employment of human powers, without imme- 
 diate divine influence on the soul, or even of 
 those who consider the actual exercise of faith 
 as in all cases indispensable to justification, the 
 Apostle's doctrine is fatal to our hopes for the 
 happiness of deceased infants. Such persons how- 
 ever who accord in sentiment with the views 
 formerly given ^, discover here nothing unhar- 
 monious with their opinion, or subversive of their 
 hopes. Without philological discussion, or philo- 
 sophical remark, the ordinary import of receiving 
 a favour, a gift, a prerogative, is well known to sig- 
 nify, being made partaker of such favour, gift or 
 prerogative, an idea as applicable to infants as to 
 adults. Such is the customary import of the term 
 used by the Apostle, when it occurs in combinations 
 similar to the place under consideration f. To re- 
 ceive is, therefore, to be made partakers of " the 
 abundance of grace and of the gift of righteous- 
 
 * Part I. Sect. 4. 
 
 t Vide Schleusner, in AAMBANil, No. 2. 
 
 L 2 
 
148 
 
 ness," of which none perhaps will deny that infants 
 are capable. 
 
 Having thus illustrated his position, the Apostle 
 in the following verses'^ reduces the whole to a 
 summary, and lays down the evangelical doctrine 
 on this great subject. As all are naturally under 
 condemnation through the offence of Adam, so 
 justification of life is provided for all men by 
 the righteousness of Christ ; for as through the 
 disobedience of the former, " the many" were 
 constituted or treated as sinners, so, the penal 
 consequences thus entailed being superseded by the 
 obedience of the latter, " the many" are treated 
 as delivered from that condemnation : — God is 
 manifested " in Christ, reconciHng the world to 
 himself/' dispensing innumerable blessings of pro- 
 vidence to all, objective means of instruction in 
 rich abundance to multitudes, and sovereign in- 
 fluences to render those means certainly effectual 
 for the salvation of his chosen people. 
 
 If this important, and confessedly difficult pas- 
 sage, receive any additional light from the above 
 remarks, no apology will be thought necessary 
 for the somewhat disproportionate length to which 
 they have extended. And if they fairly ex- 
 hibit the doctrine of the sacred Penman, it can 
 be as little necessary to repeat, that they strongly 
 
 * 18, 19. 
 
149 . 
 
 suggest great encouragement to our hopes for de- 
 ceased infants ; for it appears that their case was 
 particularly contemplated by the Apostle, — that 
 tliey are comprehended among the many for 
 whom redemption is made by Christ, — that by 
 him the penal consequences of the fall under 
 which they suffer are removed, — and that they are 
 capable of partaking the abundance of grace which 
 he has provided. And all these conclusions har- 
 monize with the results to which we are led by 
 such general views of redemption as divine reve- 
 lation supplies, by various important facts which 
 it specifically records, and by the general prin- 
 ciples of divine government which it clearly de- 
 velops. 
 
150 
 
 SECTION V. 
 
 Scriptural views of human Account ahility and of future 
 Judgment confirm our hopes. 
 
 Intention of appealing to this topic. That men are accountable accord- 
 ing to advantages and dispositions to improve them ; — this rea- 
 sonable; — confirmed by the Scriptures; — infants therefore not 
 accountable. Various representations of the general judgment; — 
 none of them refer to infants ; — who are nevertheless capable of the 
 rewards of the righteous. 
 
 It has been formerly contended, that as infants 
 confessedly are not moral agents, so neither can 
 they be properly considered the subjects of moral 
 government. By a rapid glance at the representa- 
 tions given in the Scriptures, of human accountabi- 
 lity, and of the future judgment, it is chiefly intended 
 to confirm that sentiment. 
 
 The rule of accountability, and therefore of judg- 
 ment, is the moral law, or that rule of action which 
 is immediately founded on the constituted relations 
 of any created being, and directly subserves the 
 ultimate purposes of his existence. The violation 
 of this is sin, and exposes to righteous retribution ; 
 because it not only contemns the authority of the 
 Supreme Lawgiver, but in its tendency, defeats the 
 very ends of existence. But sin consists very much, 
 
151 
 
 if not wholly, in the disposition of the tigent; 
 and the mahgnity of that disposition is evidently 
 great, not only according to the amount of actual 
 transgression, but according to the amount of moral 
 advantao;es for obedience. Not to insist on other 
 points, it may be sufficient to advert to the last, just 
 suggested, that there is an increase or diminution of 
 accountability, according to the increase or diminu- 
 tion of advantages for obedience, in other words, 
 for aiming at the glory of God in our personal hap- 
 piness. 
 
 We perhaps have no reason from the Sacred 
 Volume for supposing, that any persons, destitute 
 of evangelical instruction, will be saved ; "for as 
 many as have sinned without law, shall also perish 
 without law *." But on the other hand, those persons 
 only, or ^' as many as have sinned in the law, shall 
 be judged by the law." Those, therefore, who are 
 destitute of revelation, are not accountable for the 
 violation of laws, known only by means of revela- 
 tion. Hence, though they may perish for their 
 offences, committed against the light and advan- 
 tages they have, their condition will be more toler- 
 able, than that of persons who perish by neglecting 
 the overtures of the Gospel t. Those who despised 
 Moses' law incur a severer doom than the heathen; 
 but " of how much sorer punishment, suppose ye, 
 
 * Roin. ii. 12. f Matt. xi. 21—26. 
 
152 
 
 shall he be thought worthy, who hath trodden under 
 foot the Son of God, and hath counted the blood 
 of the covenant, wherewith he was sanctified, an 
 unholy thing, and hath done despite unto the Spirit 
 of Grace*." 
 
 Thus, it appears to be not only a dictate of rea- 
 son, but the testimony of revelation, that individuals 
 are held accountable, according to their opportuni- 
 ties of learning and fulfilling their obligations. 
 How then can infants be at all accountable, who 
 have no opportunities, nor even a natural capa- 
 city, of learning what their obligations as human 
 beings are? If therefore, they be treated as ac- 
 countable, it will be an anomalous procedure in 
 the government of God ; and if they perish, must 
 perish without trial, and because the God of all 
 grace takes pleasure in their destruction. The 
 only alternative of condemnation, appears to be, 
 salvation through the redemption that is in Christ 
 Jesus. 
 
 Again, the Sacred Scriptures bring forward the 
 day of final retribution, with interesting copiousness 
 and impressive variety. Sometimes, we observe them 
 earnestly warning sinners of its certain approach; 
 at others, minutely describing their characters who 
 are liable to a tremendous sentence ; and at other 
 times, graphically depicting the sublime and awful 
 
 * Heb. X. 28, 29. 
 
153 
 
 proceedings of judgment. But no where do they 
 advert, in this connection, to the case of that equal 
 portion of the human race, who never became moral 
 agents in a state of probation ; and they uniformly 
 maintain that those who are condemned, are con- 
 demned according to their works, receiving only an 
 equitable doom, merited by their own crimes. Such 
 is the doctrine of revelation, both in the Old and the 
 New Testaments*. On this ground, admonitions 
 are addressed to perhaps all conceivable varieties 
 of character, who are liable to condemnation : to 
 abusers of divine mercy t ; to profane persons J ; 
 to those who neglect Christ, and the offices of holi- 
 ness §, and to formal or hypocritical professors of 
 religion ||. These, and others, will suffer the wrath 
 which ^' is revealed from heaven, against the ungod- 
 liness and unrighteousness of men ;" but no where 
 are individuals admonished, or in any way apprized 
 of their liability to eternal judgment for their rela- 
 tion to Adam, or for the crimes of their immediate 
 progenitors. 
 
 The descriptive epithets, " small and great," 
 applied to persons whom John saw arraigned in 
 
 * Gen. xviii. 23. Psalni xcvi. 13. Eccl. xii. 14, and 
 xi. 9. Rom. iii. 5, 6. Jude 14, 15. Acts xvii. 31. 2 Cor. v. 
 10, 11. Matt. xii. 36. 
 
 t Rom. ii. 3—5. 
 
 i Matt. xiii. 40—43. 
 
 § John xii. 4«. Matt. x. 14, 15, and Matt. xxv. 
 
 II Luke ix. 25— 21). 
 
154 
 
 judgment, are with good reason interpreted, not of 
 corporal stature, but of rank and order in so- 
 cial life. And even were the literal inaport of the 
 terms to be considered preferable, no condemnatory 
 sentence on those who are personally innocent can 
 be implied ; for it is explicitly stated, that the 
 persons arraigned, '' were judged from the things 
 written in the books, according to their works*." 
 Far, therefore, from there appearing in the Holy 
 Scriptures any traces of a design to condemn in- 
 fants, there have not been discovered any reference 
 to them in all the varied announcements of the 
 great day ; and further still, the mode of proceeding 
 in judgment, is altogether inapplicable to the con- 
 dition of those who, while in the present world, 
 remain incapable of moral agency. 
 
 But while scriptural accounts of the future judg- 
 ment thus warrant a conclusion, that infants will 
 be exempted from condemnation, we are not left to 
 suppose, that for the same reasons they will be ex- 
 cluded from salvation. Though condemnation will 
 be according to personal merits, acquittal will not. 
 Even in the proceedings of that great day, there 
 will be an illustrious display of sovereign benevo- 
 lence. Such as possess the eternal inheritance will 
 receive it not as a remuneration for their deserts, 
 but as their birthright, and in virtue of their rela- 
 tion to Jesus Christ t. 
 
 * Iluv. XX. li>. f 1 iPet. i. 2, 3. 
 
155 
 
 Now, it is almost too obvious to need remark, 
 infants are suitable objects of sovereign benevolence, 
 — may receive the gifts of divine liberality, — may be 
 born to the heavenly inheritance as well as to an 
 earthly patrimony, — and may be indebted to Jesus 
 Christ for a salvation which is wholly of grace. De- 
 ceased infants, in short, appear as much capable of 
 receiving and enjoying the fulness of eternal life, as 
 they appear incapable of suffering from an accusing 
 conscience, the bitterness of everlasting death. 
 
156 
 
 CONCLUDING REFLECTIONS, 
 
 General conclusion. — Application of the subject — to pious parents ; — 
 to irreligious parents j — to theological systems ; — to the extent of 
 redemption. 
 
 Thus, in whatever direction the discoveries of 
 revelation are contemplated, we are led to the same 
 conclusion. Such concurrent tendency in the lead- 
 ing doctrines of the Scriptures, and in important 
 facts considered in their insulated form, adds con- 
 siderable weight to the reasoning from any one of 
 them separately taken. The aggregate forms a 
 mass of evidence, sufficient to render highly pro- 
 bable, even if it be still thought too much to say 
 morally certain, the opinion announced in the 
 Introduction, that all children dying in infancy are 
 "saved in the Lord with an everlasting salvation." 
 
 Pious friends, bereft of their beloved little ones, 
 may therefore console themselves with the hope 
 which David indulged, '' I shall go to him, but he 
 shall not return to me.*" 
 
 That penitent servant of Jehovah, possessing far 
 less advantages than Christians for discovering 
 the glorious extent of divine mercy through the 
 
 * 1 Sam. xii. 15—23. 
 
 J 
 
157 
 
 Redeemer, and under circumstances which, if any 
 thing could, might dissipate his hopes for the hap- 
 piness of his departed child, caught such a glance 
 into the everlasting state, as proved a sovereign 
 balm to his deeply wounded heart. That child 
 was the fruit of most fearful and aggravated crimes, 
 — of crimes which extorted indications of Jeho- 
 vah's displeasure against not only himself but his 
 family. It had been removed by death, expressly 
 as a token of that displeasure, and before it could 
 receive the sign of God's covenant regard for the 
 offspring of his chosen people. Yet does David de- 
 clare his full conviction, which has been promulgated 
 through all succeeding generations by the inspira- 
 tion of the Holy Spirit, tliat he should hereafter 
 meet his lamented child in peace. 
 
 On occasion of its death, no agonies wrung his 
 bosom, such as he afterwards felt when Absalom 
 was cut off in his own iniquities ; no burst of 
 paternal anguish issued from his lips, " O my 
 son, my son, would God I had died for thee ;" 
 but on the contrary, he threw off his mourning 
 attire, he went into the house of God, and wor- 
 shipped. His affections lingered not about the 
 sepulchre where his infant's remains were entombed; 
 for that could yield but a poor and very inadequate 
 consolation. He did not merely anticipate his own 
 departure to the world of spirits ; for there a great 
 gulf is fixed, as certainly prohibitive of intercourse 
 
158 
 
 between the saved and the lost, as that which lies 
 between the living and the dead. But on the 
 wings of faith, that evidence of things unseen, he 
 ascended to the world of glory, contemplating there 
 re-union with his departed child, amidst the splen- 
 dours in which his greater Son and Lord " shall 
 reign over the house of Jacob for ever." 
 
 Such an example ought christian parents to 
 emulate; and it perhaps is not presumptuous to 
 hope, that the preceding discussion will animate 
 their heart, and invigorate their upward flight. 
 Let them with David cherish the expectation of a 
 triumphant meeting with the dear lamented objects 
 of their affection, in regions of unmingled and 
 uninterrupted joy. 
 
 Far, very far, from such persons, be the petulant 
 and most indecorous complaint, "why have we 
 brought forth for the tomb? why was not that sweet 
 pledge of connubial love rather withheld than thus 
 prematurely removed?" Let them rather bow in 
 meek submission, listening to their heavenly 
 Father's voice, " Be still, and know that I am 
 God. — -May I not do what I will with mine own? 
 Shall not the Judge of all the earth do right?" 
 Or if so querulous and unworthy an enquiry must 
 be answered, let them consider, that however short 
 the stay their infants in this portal of existence, en- 
 trance here was necessary that they might proceed 
 into the august interior of the temple. They have 
 
159 
 
 not brought forth a mere prey for the tomb, but 
 '* a seed which is counted to the Lord, for a gene- 
 ration." Over the dust of their departed infants, 
 as over the precious purchase of his sufferings, the 
 crreat Redeemer watches till he shall have fashioned 
 
 o 
 
 it " like unto liis glorious body ;" and meanwhile, 
 their happy spirits find with him sweeter repose, 
 than was ever enjoyed within a father's embrace, or 
 even on a mother's genial bosom. 
 
 He who wept at the grave of Lazarus, will 
 graciously allow for the infirmities of our nature ; 
 " for he knoweth our frame, he remembereth that 
 we are dust." And he has himself set us an example 
 of indulging the amiable sympathies of humanity. 
 But let us not, under providential bereavements, 
 cherish a morbid sensibility, which precludes con- 
 solation, even when it might proceed from a con- 
 viction that our lamented babes are happy. This 
 conviction Avould tranquillize our hearts, were they 
 as disinterested as they profess to be, and as really 
 influenced by affection to our departed children, as 
 we endeavour to persuade ourselves they are. 
 
 Happy voyagers who so soon have reached the 
 haven 1 Happy indeed are they, to have escaped 
 so easily the rocks, and quicksands, and storms of 
 life ; and with so rapid a course, to have reached 
 the shores of undisturbed repose, and " peace that 
 passeth all understanding." Shall Rachel, then, 
 continue to " weep for her children, and refuse to 
 
160 
 
 be comforted, because they are not ?" O, let her 
 raise her downcast eyes to those beams from the 
 excellent glory which would kindle in her chilled 
 heart a salutary glow ; let her listen to that cheer- 
 ing voice which assures her that ^' there is hope in 
 their end ;" let her rise and seek her little ones in 
 the bosom of Him who pronounced, '^ of such is 
 the kingdom of heaven;" let her anticipate the 
 happy, happy hour, when, bursting through the 
 vail of mortality into his immediate presence, she 
 shall find them there. 
 
 With such hopes pious persons may, and only 
 pious persons can, with any substantial reason, 
 console themselves. For the opinion advocated in 
 the preceding discussions, pronounces a sentence 
 of final separation between departed infants and 
 their irrehgious parents. Strangers to other evan- 
 gelical sources of consolation, under their painful 
 bereavements, these unhappy persons, by neglecting 
 religion, equally deprive themselves of this cheer- 
 ing anticipation, that their lamented child is not 
 separated from them for ever ; that when a few more 
 years have rolled their rounds, or even a few^ more 
 suns have risen and set, they shall again receive it, 
 mature in wisdom, holiness, and bliss, and fold it 
 in an everlasting embrace. 
 
 The fearful agonies which irreligious descendants 
 of holy persons must hereafter endure, are forcibly 
 
161 
 
 suggested by our Lord. " There shall be weeping 
 and gnashing of teeth, when ye shall see Abraham, 
 and Isaac, and Jacob, and all the prophets, in the 
 kingdom of God, and you yourselves thrust out."*" 
 But yet more acute and distracting must be the 
 agonies of irreligious parents who, unadmonished 
 even by the death of their children to " seek for 
 glory, honour, and immortality," behold at length 
 the issue of their fatal neglect, ^ — their long-lamented 
 little ones in the kingdom of God, trophies of the 
 grace which they themselves despised, and are there- 
 fore thrust out. Salutary will be those pangs of 
 parental grief, which are rendered the means of 
 inducing survivors to seek for themselves a partici- 
 pation of spiritual blessings ; for in these alone can 
 be found an adequate resource under the calamities 
 of life, and an abundant compensation for them in 
 the everlasting state. Yet however such a con- 
 summation were devoutly to be wished, if encou- 
 raging facts had not shewn that these dispensations 
 are among the means of accomplishing the purposes 
 of heavenly grace, it could scarcely be expected, 
 that any would be prevailed upon to seek the king- 
 dom of God, because their departed infants are 
 there, whose thoughts are not attracted, and whose 
 hearts are not allured thitherward, by grateful love 
 to Him who, because the children were partakers of 
 
 * Luke xiii. 28. 
 
162 
 
 flesh and blood, himself likewise took part of the 
 same, that, through his own death, he might destroy 
 him that had the power of death ^, and through his 
 own triumphs over the enemies of degraded man, 
 might prepare in our Father's house mansions 
 for us, that where he is w^e might abide for ever, 
 participants of his own immortal felicity.f 
 
 It is a deeply penetrating consideration, that even 
 mercy may require the infliction of a stroke so 
 severe as the death of beloved infants. "Write 
 this man childless," were, in cases it is to be feared 
 awfully numerous, a decision greatly in favour both 
 of parents and children. To the wicked parent 
 himself it is a merciful dispensation, that God per- 
 mits him not to aggravate his dreadful responsi- 
 bility, by training up his child for perdition ; and 
 to the child it is distinguished mercy, that God no 
 longer intrusts him with a parent who, it may be 
 inconsiderately but not the less certainly, is pre- 
 pared to devote him to the Moloch of worldly fas- 
 cinations and sinful propensities. Yet hard indeed 
 must be that parent's heart, who can take comfort 
 in such a dispensation ; and awfully inveterate his 
 devotion to sin, who can reflect with composure 
 that his lovely, smiling infants were crushed in his 
 presence, by the iron hand of death, lest he should 
 occasion their everlasting ruin, and augment his 
 
 * Heb. ii. 14. f John xiv. 2, 3, and xvii. 24. 
 
163 
 
 own final condemnation. May such reflections 
 excite earnest and permanent desires for the re- 
 newing influences of the Holy Spirit, with believing 
 application to Jesus Christ for pardon and grace ; 
 so that henceforth, similar administrations of mercy 
 may not, on these accounts, be desirable for either 
 parents or children. 
 
 Though the vindication, or even the illustration, 
 of evangelical doctrines, has not been professedly 
 attempted in the preceding discussions; yet a hope 
 is entertained, that to some amiable and candid 
 minds who have been misled into prejudices against 
 the theological system generally denominated Cal- 
 vinism, those doctrines may appear in a form, 
 somewhat more becoming their native beauty and 
 benignity. On the principles of that system, under 
 the modifications which now commonly obtain 
 among its enlightened advocates, are the reasonings 
 of the preceding pages conducted ; and it is left to 
 the reflections and investigations of every intelli- 
 gent reader, to determine, whether any exposition 
 of scriptural truth presents a more harmonious and 
 becoming view of the divine character and govern- 
 ment, or a more favourable aspect on the interests 
 of human holiness and happiness. It will not, per- 
 haps, be deemed presumptuous to record an honest 
 conviction, that this system breathes the very spirit 
 of angelic harmony, as it was borne through the 
 expanse of heaven, when He who is its centre and 
 
164 
 
 its soul appeared among men, to achieve the God- 
 like work of human redemption, ^' Glory to God 
 in the highest ; on earth peace ; good will towards 
 men." 
 
 Notwithstanding all that has been written on the 
 subject, it has, however, been the fate of this theo- 
 logical system to be misunderstood and misrepre- 
 sented. Without pretending to exculpate some 
 from this charge, w4io have appeared as its pro- 
 fessed advocates, or to impeach the integrity of 
 those who have enlisted themselves among its op- 
 ponents, a wish may be expressed, that the latter, 
 especially, would ever keep in vievv the admonition 
 of a distinguished prelate.* " At least, take espe- 
 cial care, before you aim your shafts at Calvinism, 
 that you know what is Calvinism. I must say, I 
 have found great want of this discrimination in 
 some late controversial writings on the side of the 
 church, as they were meant to be. Better it were 
 for the church, if such apologists would withhold 
 their services." 
 
 From this w^ant of discrimination, as it is chari- 
 tably hoped, there has often been advanced a charge, 
 that Calvinism dooms myriads of unsinning infants 
 to everlasting perdition. No system is fairly charg- 
 able with all the consequences which an ingenious 
 opponent is able to extort from its avowed princi- 
 
 * The late learned and eloquent Bishop Horsley. 
 
165 
 
 pies; much less therefore, ouglit unallowed deduc- 
 tions to be assumed as presumptive against its 
 truth. In perfect consistency with their theologi- 
 cal creed, have many Calvinists entertained the 
 opinion advocated in the preceding pages ; others, 
 expressing a hope of its truth to the full extent, 
 have discovered the wished-for evidence in favour 
 of the children of pious persons only ; but none of 
 any consideration are known to have maintained, or 
 even allowed, that the inference in question, is an 
 evident and necessary deduction from Calvinistic 
 doctrines. In direct opposition to what must, 
 therefore, be considered an unfounded aspersion, it 
 would require but little labour to prove, that the 
 great peculiarities of this system, supply the most 
 tenable and satisfactory grounds of hope for the 
 salvation of all who depart this life antecedent to 
 personal transgression. 
 
 Nor must these reflections close without sug- 
 gesting, that this opinion presents a sublime and 
 animating view of ^' the salvation which is in 
 Christ Jesus with eternal glory." That we may 
 ascertain the splendid results of the Mediator's 
 undertaking, the extent to which He who made his 
 soul an offering for sin shall see his seed *, it does 
 not direct us to explore, like the Cynic, the different 
 denominations of professing Christians, for those 
 
 * Tsa. liii. 
 
166 
 
 who give practical and undoubted evidence of faith 
 and holiness ; it does not impose on us the labour 
 of tracing the progress of liistory, always imperfect 
 and often partial, and of marking where, amidst 
 regions of nearly universal darkness, the children 
 of light appeared in scanty and sometimes undis- 
 coverable succession; but in one comprehensive 
 view, it sets before us, perhaps the larger portion 
 of Adam's fallen race, of every age, and every 
 clime, and under every condition of moral disad- 
 vantage spreading its awful shades around, — as the 
 purchase of his blood, the glorious recompense of 
 his humiliation and suffering, the eternal trophies of 
 his redeeming love, the stars which deck for ever 
 his mediatorial crown. Not of scanty gleanings 
 from remote corners of the field, will our Redeemer 
 compose his final harvest; for the commissioned 
 angels will find his elect in the four quarters of the 
 earth. The adorations of eternity will rise before 
 his throne, from " a great multitude, which no 
 man can number, of all nations, and kindreds, and 
 people, and tongues,'* " saying with a loud voice, 
 worthy is the lamb that was slain to receive power, 
 and riches, and wisdom, and strength, and honour, 
 and glory, and blessing." — " Blessing, and honour, 
 and glory, and power, be unto him that sitteth 
 upon the throne, and unto the Lamb for ever and 
 ever." 
 
 THE END. 
 
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