allow. 2. They cannot be considered guilty on account of their inherent dispositions inclining them to do evil. Every argument which would go to prove that the person who has a propensity to do wrong, but does not yield to that propensity, is guilty, would go, with equal force, to prove that the person who is tempted to do wrong, but does not yield to the temptation, is guilty, also. And, if this is true, Christ was guilty; for he was tempted. Adults who are justified, but not sanctified, still possess that evil nature-a nature averse to good. The difference between the two is this: the infant is not accountable for its unholy disposition, but the adult is; for it is as much the privilege of the adult to be sanctified, as it is to be justified. The fountain is opened for sin and uncleanness; the adult can apply to that fountain, but the infant cannot: hence, the infant is not accountable. 3. Nor can they be constituted guilty by an act of imputation.

It has been urged that infants must be guilty, or they would not suffer. It is said, that no just constitution will punish the innocent. Children, however, suffer; therefore, it is argued, they must be guilty. I admit, no just constitution requires that the innocent should suffer, yet a just constitution will admit that the innocent may suffer, when it is calculated to promote a lasting good. Otherwise, Christ could not have suffered, unless he suffered as a criminal, which none will allow. Take another illustration: Suppose the life of your child is endangered by a diseased limb.

The surgeon is called, and amputates the limb. Will any say that the surgeon, in performing this act, is unjust or tyrannical, or suppose that the child is guilty, and deserves the infliction? Nay; all may agree that the surgeon is a just and benevolent man, and that the child is an innocent and beloved child. To admit that infants are guilty, and say that their sufferings are inflicted on them as a punishment from the Governor of the world, is revolting,

inasmuch as the child is equally incapable of committing a fault, or understanding the cause of its correction. We might, with equal propriety, labor to show that the beasts of the field and the fowls of the air are guilty; for they suffer, as well as infants; or, that justified and sanctified Christians are still guilty; for they still suffer affliction, pain, and death. It, therefore, appears, that the arguments brought from this source to support the doctrine of infant guilt, are, when weighed in the balances, found wanting.

If it is asked, why infants suffer if they are not guilty, I would answer, it is a natural consequence of the present constitution of things. Innocent and lovely children have suffered during life, on account of the misconduct of their parents. Whole nations have been made to suffer, through the misconduct of individuals. So, in this case, the descendants of Adam and Eve are a fallen race, suffering through the misconduct of the first pair. They are inhabitants of a disordered world-of few days, and full of trouble. But Jesus Christ has come into the world to counteract the effects of the fall-to restore healing to the nations-to immortalize the inhabitants, and restore them to ground far more advantageous than that which they lost.

Although I contend for the gracious innocency of infants, I am far from contending for the doctrine of infant purity. Justification is one thing, and sanctification is another. Infants are in a justified, but not in a sanctified state. They are born of the flesh-they must be born of the Spirit. Our whole nature is corrupt. The sense of Scripture is clearly expressed by the poet:

"Lord, we are vile-conceived in sin

Born unholy and unclean."

Matter of fact, general observation, and common sense, all declare that the understanding is darkened, the will perverse, and the affections alienated. Hence comes in the necessity of the new birth, without which none can enter

the kingdom of heaven. Infants are neither prepared for heaven or hell, Being justified, they cannot be sent to hell uncondemned. They cannot be condemned until they become actual transgressors. They cannot become actual transgressors until they are recognized as the subjects of the law; for where there is no law there is no transgression; (no sin, properly so called;) for sin is the voluntary transgression of a known law. No infant ever did or ever will go to hell. On the other hand, God is holy-heaven is holy-the inhabitants of heaven are holy-the laws, the joys, and the services of heaven are holy; and without holiness no one can enter there. Children are not holy; therefore, they are not prepared for heaven. You ask, to what state are they suited? I answer, they are suited to this. Jesus Christ, having undertaken our cause, begins his work early in reference to every human being. You have already seen that he has brought all infants into a state of gracious innocency, unconditionally. Their liability to punishment is taken away, and, in virtue of their innocence, they belong to the kingdom of grace, and should be recognized as members of the Church militant. He who has justified them unconditionally, will, in case they die in infancy, sanctify them unconditionally. And as, by the first act, he prepared them for the kingdom of grace, so, by the second act, he will prepare them for the kingdom of glory. In regard to this change, some have been curious to know the time when, and how it is wrought. But these are questions more curious than wise. Many adults who have been justified and sanctified, and who have received the direct witness that this is so, are, nevertheless, unable to tell the time, place, or manner in which the work was accomplished. And even those who can, are utterly incapable of explaining the manner of its accomplishment. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor

Iwhither it goeth. So is every one that is born of the Spirit." It is the Lord's prerogative to accomplish his own work, at the time, in the place, and in the manner of his own choosing; and we should be satisfied with whatever he does.

2. We now pass to speak of the salvation of adults. And we refer to those endued with rationality, sufficient to discriminate between good and evil, and possessed of liberty, sufficient to choose the good and refuse the evil. Before these, as moral agents, God places a system of truths to be believed, of duties to be performed, and of privileges to be enjoyed. Hence, they must believe the truth, obey the truth, and then they shall enjoy the truth. The truth shall make them free, and they shall free indeed— free from the guilt, free from the pollution, and, finally, free from the effects of sin. All such will find a home in heaven. We now hasten to notice,

II. The labor and reproach of God's people: “For, therefore, we both labor and suffer reproach."

1. We labor. Some suppose that orthodox Christians depend upon works. They, however, deny the charge. Others suppose they repudiate works; but they repel this charge, also. True, some have fallen into each of these errors; but such have no claim to othodoxy. Those truly orthodox, pass between the two; and while persecuted by both, they are injured by neither. Orthodox Christians believe it is required of them to work, yet they admit they cannot merit any thing by their works.

There are four justifications spoken of in the New Testament. 1. That already alluded to as applying to infants: "Even so, by the obedience of one, the free gift came upon all men unto justification of life." 2. Justification by faith, obtained by adults, only: "Being justified by faith, we have peace with God;" "He that believeth, is justified from all things." 3. Justification by works, or on the

evidence of works: "Know ye not that Abraham was justified by works when he offered up Isaac upon the altar?" "Ye see, then, how by works a man is justified, and not by faith only." 4. Justification upon the evidence of works altogether. This will take place in the day of judgment. Then our thoughts, words, and acts will all be disclosed, and by them we shall be justified or condemned. (See Matthew, twenty-fifth chapter, from the thirtieth verse to the end of the chapter.)

He who opposes good works, has a controversy with the prophets and apostles; for they were the advocates of good works, and labored hard to engage all mankind in the performance of them. He who opposes good works, pours contempt upon the most illustrious parables of our Lord. Christ commanded those who entered the "vineyard," whether they began early or late, to labor until the evening, and then receive the reward. Yea, he who opposes good works, pours contempt upon the servants of God in all ages. For surely folly has never been more manifest in any, if good works are not important to salvation; for we find them living in the constant performance of the most arduous duties. They were convinced that God required them to labor, and they labored hard and cheerfully, and many millions have accomplished their work, and passed from labor to rest.

2. We suffer reproach. While Christ was doing the will of God, he suffered reproach from the world. And while we are doing the will of Christ, we suffer reproach likewise. The apostles and their adherents had much to suffer. The men of the world suspected their intentions, misrepresented their actions, and ever metamorphosed their virtues into vices. The Roman emperors had, probably, mistaken views of the Christian religion; hence, no less than ten of them put forth their edicts in opposition to Christianity. In consequence thereof, the followers of