of the apostle's reasoning there is a beautiful connexion and consistency. For, by reciting the affecting story of Abraham and his beloved Isaac, he has shown, that by the venerable Patriarch's obedience to the command of God, was manifested both the genuineness and the strength of his faith.

It is an article of the christian's faith, and from which he ought never to depart, that God, for the display of his own almighty power, sovereignty and grace, may at the last hour, and perhaps in the latest moments, snatch some sinners from perdition without any consideration as to moral worth, of what they have been, or what they then are. For the glory of infinite mercy, it may probably be said of numbers at the last day, as was said in reference to the ancient Jewish High-priest, Is not this a brand plucked out of the fire? Or at least this will be said of him whom the compassionate Saviour took from the cross to the crown-Who was introduced în triumph to bear witness in heaven, as he had done upon earth, that salvation is not of works but of grace!

What advantage, it may be asked, do those gain over their opponents, who zealously maintain that good works are essential to salvation? For whatever is essential to the completion of any purpose cannot be relinquished. On this hypothesis, the salvation of the expiring thief was absolutely impossible. He had neither time nor opportunity to perform good works. Impossible also must it be to thousands, perhaps to millions, who have died, or may die, if not in similar situations, yet so circumstanced as to have no space for amendment and equally impossible to infants, more than half of whom die before they are capable of moral action. This incapacity may 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 one, whose distress originates in a conviction of her 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 horrors 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