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Heaven, than there is between that less perfect character and the young infant. If, therefore, the two first, although differing so much from each other, will find Heaven adapted in the best manner to their improvement, why should we not suppose, that it is equally well adapted to the improvement also of the two last?

In the world in which we now live, very different degrees of excellence are to be found, from the aged Christian, who has devoted his whole life to the interests of virtue, to the young child, who has not yet begun to exercise his reason and to enter upon a virtuous course; yet it furnishes all with the means of improvement; and why should not another world furnish them with similar means? May not what takes place here be possible also in Heaven? And are not the present circumstances of virtuous characters intended to afford a general specimen and example of what their future condition will be?

III. To raise the youngest of the human race from the dead, and to give them a place in Heaven, has nothing in it inconsistent with the wisdom and goodness of God. This seems to follow from the two preceding observations. For if there be nothing in their temper, which unfits them for that place, and if it be a state which is well suited to their wants, and in which they may rise to piety and virtue, and the Scriptures have not authorised a contrary conclusion, it cannot be unworthy of God to place them there. Qn the contrary, it is an in

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stance of goodness, which well accords with the rest of his conduct, and reflects the highest lustre upon his character; for he appears to act in this instance, more perhaps than on some other occasions, from motives of pure and disinterested benevolence-he makes those in a superiour degree happy, who have no claim to his favour.

Let it not be said here, that God, by this conduct, makes those, who have done nothing, equal to those, who have borne the burden and heat of the day, and that this must discourage the exertions of those, who are called to labour in his service. For it is not supposed, that children and infants are placed on a level, in point of honour or enjoyment, with those who have lived longer, and been hereby enabled to make a considerable advancement in goodness; but that they will be ranked in a much inferiour situation, where, however, in a course of time, they will certainly rise to the same advantages. In that world every one will take his station according to the character he possessed when he quitted the present life. He who had made much progress in virtue will be placed in a higher situation-he who had made less, in one lower-and he, who was only beginning to enter upon a virtuous course, in the lowest-each being placed according to his improvements. In this there is nothing inequitable or unjust.

I shall now conclude this discourse with two observations which seem naturally to arise from it.

The first is, that what has been said above may serve to vindicate the conduct of Providence from an imputation, to which, in the apprehension of some, it may appear liable, on account of the treatment of children and infants.

To take from life those, who are just brought into it, who have experienced so many of it's pains, and have had so few opportunities of tasting it's pleasures, may seem to be a severe measure. To destroy what has been so lately created, what possesses such curious organs, and what is capable of so high a degree of improvement, appears unaccountable and inconsistent with those marks of wisdom, which we observe in other parts of the divine administration, especially when we consider, how great a proportion of the human race die at this early period, which some have calculated at one half of the whole number born. But the conduct of Providence is now completely explained and vindicated. Young children are removed from the theatre of this world, that they may appear upon another, where they will be freed from the incumbrances, with which they were oppressed, and be favoured with far superiour advantages-where they will rise to virtue without those dangers, to which the young are exposed in this world, and which too often prove fatal to their welfare, and where they will enjoy pleasure without any mixture of pain.

The preceding observations may serve also to re

concile those parents to their loss, who have been deprived of children at this early period of life. This is often a very painful and severe trial, which requires more than ordinary fortitude to bear. But let no one suffer himself to sink under the burden. It is our duty to bow with humble submission to the will of God, even where we do not understand his designs; but his intentions are here discovered, and they appear to be full of goodness to the deceased, and not without consolation to the living. If virtuous themselves, they will see and know their beloved offspring again, and assist in training them, if they should want assistance, to all the excellence of which a human being is capable. Their labours for this purpose will not be accompanied as they are here, with anxious fears for the issue, but be animated with the assurance of certain success. With such hopes let them now support their minds.

SERMON XXXVII.

ON THE VALUE OF LIFE AND THE LAWFULNESS OF WISHING IT TERMINATED.

II COR. V, 4.

For we that are in this Tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon,

OUR Lord and master had clearly taught the

doctrine of a resurrection from the dead, while he was in the world, saying that all, that are in their graves, shall hear the voice of the son of man and come forth; they, that have done good, to the resurrection of life, and they, that have done evil, to the resurrection of condemnation; so that no one, who attentively reads the history of his ministry as given us by the evangelists, can doubt whether this doctrine be a part of the Christian system. Nevertheless there are some things relating to that important event, which are more clearly illustrated by the apostle Paul, and some that are communicated by him for the first time, for the knowledge of which we are indebted to the objections of unbelievers, or the fears and apprehensions of the first Christians,

Thus, some persons having asked, how are the

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