those corruptions have lasted, and that at this moment they are by no means removed, it seems reasonable to conclude from the known wisdom and goodness of the divine Being, that the period in which the Christian religion shall flourish in it's original purity will at least be equal to, if not greater than, that, in which it has been in a state of corruption.

But whatever may be it's duration, as it will be the last period of time, and therefore the most prosperous, and on both accounts the most prolific in human beings, those that die will be much more numerous than in any preceding portion of time of the same extent. All these, together with those who were laid in the grave before them, from Christ to Adam, the first man, "shall hear the voice of the son of God and come forth." The law of resurrec tion is as extensive and universal as the law of mortality. "As in Adam all die, so in Christ shall all be made alive." A resurrection is as necessary or proper for those, who lived in one period of time, as for those who lived in another, for the heathen as for the Christian and Jew, for him who lived before the flood, as well as for him who lived after it: for they were all rational creatures, and had all sufficient knowledge, either from the light of nature or revelation, to enable them to discharge their duty. They must all, therefore, have virtues to be rewarded or sins to be punished, and are proper objects for

being summoned before the tribunal of Christ, and for being "judged every one according to his works."

How immense a multitude is here! too large for the human imagination to grasp. How grand and important must that object be, for which so many myriads of human beings are brought into life again! how powerful that voice, which can call them all from the tomb at once!

III. Persons of all ages will rise from the dead. The words, "all that are in the graves," must include persons of every age, the youngest as well as the oldest; for all are buried, the one as well as the other, or, if all should not, that circumstance will not exclude any from the benefit of this declaration; for so universal is the custom of laying the dead in graves or tombs, that the expression "all that are in the graves," comes to signify the same thing, as all that die, which last words certainly include persons of every period of life.

That the old should be raised from the dead, or those pretty far advanced in years, appears perfectly consistent with the design of the resurrection, whatever we may suppose that design to be, whether to reward or punish, make happy or miserable.

For, if Heaven be considered as a reward of certain services performed on earth, the aged Christian has done something to render himself a fit object of divine bounty. In the course of so many years he has had many opportunities of showing his fidelity to his master, of doing his work and of accomplish

ing the purposes for which he was employed; and being grown old in his service, it is but reasonable and just, or at least it is generous, to bestow upon him some signal mark of favour.

Or, if Heaven, the state of good men after death, be considered as consisting in certain employments (for performing which properly men are to be trained in the present life), as in contemplating the works, the dispensations, or the nature of the Almighty, and in worshipping and praising him for his great excellencies and various benefits, or in doing acts of bene. ficence to the human race, for such employments men of virtuous character, who are far advanced in life, must be supposed to be well prepared; for to worship God and to do good to mankind have long been their favourite occupations. They have acquired a relish for such services before they die, and, when brought to life, will enter upon them with fresh delight.

Or, if a future life be a state of improvement, in which the character of man is to be gradually raised to perfection, and his happiness to receive continual accessions, a good foundation for making such improvement has been already laid by the persons of whom I am now speaking, in the virtues they have acquired; and to complete the scheme they have been prosecuting they want nothing but a better country and more favourable circumstances, advantages which they are now going to enjoy.

In whatever light therefore a future state of happi

ness be regarded, it must be adapted to the character of aged piety.

But what are we to think respecting those who have gone to the grave at so early a period of life as to have been incapable of forming any ideas of God, and who could never know what it was to take pleasure in his service, or to perform any thing which he requires? Are children and infants to rise from the dead, and to be invested at once with the happiness of Heaven, without doing any thing to deserve it, and without acquiring those habits which are deemed necessary to qualify others for such a state of enjoyment? Shall a long conflict with corrupt passions, or steady resistance to powerful temptations, be thought requisite to entitle some to reward, while others are allowed to receive it without any conflict at all? To permit persons of the same nature to enter the same place of honour and enjoyment upon such different conditions, may not seem consistent with that equity and impartiality which we should expect in the great Governor of the world, and may appear not to hold out sufficient encouragement to exertion. On this account some persons may be led to doubt whether that part of the human race, which dies in infancy or childhood, be intended by God for the happiness of a future life. I shall now therefore endeavour to show that such a measure is not inconsistent with reason or Scripture.

Let it be remembered, then, that the question is not, whether they shall be happy or miserable in a

future life; for if children cannot be ranked with those that have done good, because they have had no ability to do it, so neither can they be classed with those that have done evil, for they are equally incapable of that also. Nor do I take notice of the opinion of those who suppose that infants are condemned to the punishments of Hell, for the transgression of our first parent Adam, or for the corrupt nature which they derived from him. This sentiment is too absurd, too cruel, and too unworthy of the divine perfections to merit the smallest consideration. But what we have to determine is, whether they are to be made happy with good men in a future life, or to lie for ever in the grave. This latter supposition will appear highly improbable, if we consider that there is nothing in the Scriptures to justify such a conclusion, that there is nothing in the temper of infants which unfits them for Heaven, and that it is perfectly consistent with the wisdom and goodness of God to give them a place there.*

In the succeeding observations I have not insisted upon the argument for the resurrection of infants founded upon the covenant made with Abraham, or upon that which was afterwards made with Moses and the Children of Israel, both which some have considered as containing a promise of restoration to life; and as extending equally to all believers in Christ, and their offspring; nor have I laid any stress upon the Christian ordinance of baptism, as conveying such an intimation; but had recourse to more general considerations, which appear to be more decisive of the question. Those who wish to see what may be said on these arguments, may confult THE BAPTISM OF INFANTS A REASON