probably be urged to prove that, in reference to them, the cases are dissimilar; and that their not having committed actual sin, is a sufficient warrant to believe that they are not obnoxious to the divine displeasure. But this conclusion is not just. The Scriptures positively declare that we are by nature the children of wrath-that we are shapen in iniquity, and conceived in sin; the offspring of a degenerate head, in whom we sinned, and from whom we derive pollution and guilt: and unless these facts be admitted, it is impossible to reconcile the conduct of providence with the oracles of truth; because death, which is the wages of sin, passes upon infants though they have not sinned after the similitude of Adam's transgression. But this would not be the case—it would be incompatible with divine goodness and the divine government, were they not federally connected with him, involved in his guilt, and the subjects of moral evil. To deny the imputation of that offence, and yet grant, as it must be, that we suffer in consequence of it, necessarily supposes that we are condemned and punished, considered as innocent; than which nothing can be more unjust.'

But, were it admitted that there never existed any federal relation between Adam and his posterity, the difficulty with which the subject is supposed to be embarrassed would not be lessened. It is demonstrable, as far as cause and effect can be, that children are naturally depraved-that they are, without exception, agitated by sinful passions long before the mind can possibly be influenced by example. Now, as these passions must arise from a corrupt principle latent in the heart, it cannot reasonably be denied that defiled nature in an infant is, in its degree, as inconsistent with the purity and felicity of heaven, as that

which is peculiar to those who have committed actual transgressions; and that the comparatively small depravity of the one will as effectually bar the way to blessedness, as the enormous load of the other.

But, heaven and glory are not to be obtained by any of the sons of Adam on such conditions. They possess no moral qualities that merit the divine favour, nor that fit them to enjoy it. The gift of God is eternal life through Jesus Christ. Grace reigns-and is, I have no doubt, glorified in the salvation of infants: and it will reign, and will be glorified in all that are finally saved. He therefore who shall think, that because he has lived to augment his debt, he has thereby increased his capacity for payment, will find himself at last more than insolvent! I am,' said Jesus, 'the way, and the truth, and the life: no man cometh unto the Father, but by me:' and he that shall presumptuously attempt to climb to heaven in any other way, will be treated as a thief and a robber.

Were justification by works, either in whole or in part, what encouragement could I administer to you, whose distress originates in a conviction of having none to plead as a ground of forgiveness? What could he say that is called to the bed of a wretched sinner who, in the prospect of death, is alarmed with a consciousness of enormous guilt -of having lived without God in the world, and of being shortly to appear before him as his Judge? or what to the condemned criminal who, the next hour, is to pay his forfeited life to the laws of his country as the only possible expiation of his crimes against society?-He must leave them both a prey to dejection and sorrow: he could not, consistently with his own principles, say any thing either to remove the pangs of guilt, or to assuage the hor.

rors of despair. The hopeless delinquents might each, in their turn, adopt the expostulatory language of Job. How hast thou helped him that is without power? how savest thou the arm that hath no strength? how hast thou counselled him that hath no wisdom? How forcible are right words! but thou art a miserable comforter-a physician of no value.'

But while it is maintained that salvation is entirely of grace-that good works have nothing to do in the justification of a sinner before God-that dying infants are redeemed from sin and all its consequences by the blood of Christ; and that it is possible for the most notorious offender to be saved even at the last hour; it is at the same time affirmed with equal confidence, 'That God never intended mercy as a sanctuary to protect sin'That this doctrine gives to the sinner, continuing in sin, no reason to expect forgiveness: nay, the want of an habitual disposition to keep the divine commands, is unequivocal proof of his being in a state of spiritual death, and of his having no evidence that he shall ever experience the blessing of pardon. Divine grace is a 'vital, active, influential principle, operating on the heart, restraining the desires, affecting the general conduct, and as much regulating our commerce with the world, our business, pleasures, and enjoyments, our conversations, designs, and actions, as our behaviour in public worship, or even in private devotion.'

There are some indeed who retire from the world, not merely to bask in ease or gratify curiosity; but that being disengaged from common cares, they may employ more time in the duties of religion: that they may regulate their actions with stricter vigilance, and purify their thoughts by more frequent meditation. To men thus ele

vated above the mists of mortality, I am far from presuming myself qualified to give directions. On him that appears to pass through things temporary, with no other care than not to lose finally the things eternal, I look with such veneration as inclines me to approve his conduct on the whole, without a minute examination of its parts; yet I could never forbear to wish, that while vice is every day multiplying seducements, and stalking forth with more hardened effrontery, virtue would not withdraw the influence of her presence, or forbear to assert her natural dignity by open and undaunted perseverance in the right. Piety practised in solitude, like the flower that blooms in the desert, may give its fragrance to the winds of heaven, and delight those unbodied spirits that survey the works of God and the actions of men ; but it bestows no assistance upon earthly beings, and however free from taints of impurity, yet wants the sacred splendour of beneficence.' He that is commanded to let his light so shine before men, that they may see his good works, and glorify his Father which is in heaven; cannot descend from the conspicuous situation in which he is placed, without leaving his post, and incurring the charge of cowardice if not of desertion. The wicked, indeed, flee when no man pursueth: but the righteous are as bold as a lion. They are to be 'steadfast, unmoveable, always abounding in the work of the Lord :' and the man who is born of God, and mercifully reserved to bear testimony in the world to the riches of sovereign grace, will demonstrate by his conduct, that sanctity of heart and of life is inseparably connected. They that are Christ's have crucified the flesh with the affections and lusts-They reckon themselves to be dead indeed unto sin, but alive unto God through Jesus Christ.' The

heavenly seed, in this case, cannot but be productive of fruit. There are no barren trees in God's vineyard; or at least none of his planting; and even in those persons who are naturally incapable, or who have no time allotted for demonstrating the salutary effects of divine culture, the same immortal principle is implanted; the image of Christ is stamped on the soul; and though the impress be not perceptible to human view, it will nevertheless hereafter appear with his likeness.

To be delivered from the condemnation and dominion of sin in the present life; to rejoice in the glorious liberty of the gospel, and to have a conscience void of offence towards God and towards man, are privileges that the heirs of glory ardently desire to enjoy, and which they consider as the summit of earthly blessedness. How shall we, that are dead to sin, live any longer therein?

He that hath tasted the bitterness of sin, will fear to commit it; and he that hath felt the sweetness of mercy, will fear to offend it!'

As the saints are made, through grace, heirs according to the hope of eternal life, they zealously contend, and constantly declare, that those who have believed in God, should be careful to maintain good works. But then that love of holiness, and this zeal for the honour of God, arise --not from an expectation of being justified either in whole or in part by their personal conformity to the moral law, but from a heart-felt conviction that these things are in themselves lovely, as well as good and profitable to men.

The believer, like the great apostle of the Gentiles,' counts all things but loss for the excellency of the knowledge of Christ Jesus; for whom he can cheerfully suffer the loss of all things, and reckons them but dung, that he may win Christ, and be found in him, not having his own righte