OUR

LITTLE ONES IN HEAVEN.

Why we Believe in Infant Salvation.*

AT the outset, it must be admitted that the teachings of the Bible, in regard to the condition of those who die in infancy, are dim and uncertain. For wise ends, we doubt not, God has seen fit to give us no clear and direct revelation on this point, but has left us to settle the question by the slow and laborious process of inference and reason. Nor shall we be surprised at

*The following article, which is intended to give a general view of the grounds on which the Protestant Church has come to a common and united belief in the salvation of those who die in infancy, is compiled mainly from a sermon by Rev. Dr. Cumming, of London. The argument is an abridgment of the views of Rev. Dr. Russell, of Dundee, who, in 1823, published an "Essay on the Salvation of all Dying in Infancy," which is said to be one of the most full and satisfactory works ever written on this subject.

this, when we consider that the word of God is addressed only to intelligent and accountable beings—that it is eminently a practical book — and that infants, dying such, come not under its proclamation of duty, are not affected by its overtures of mercy, and therefore may not claim any special interest in its revelations. And yet it is universally admitted that so far as the Scriptures do cast any light upon this subject, it is the light of encouragement and hope.

The Argument from Infant Resurrection.

It will be admitted by all, that the bodies of infants will be raised at the resurrection morn. The language of Scripture is explicit "I saw the dead, small and great," (that is, infants and adults) "stand before God;""and the sea gave up the dead which were in it, and death and hell delivered up the dead which were in them;" and "ALL that are in the graves shall hear the voice of the Son of Man, and shall come forth." We must include in this mighty assemblage numbers of infants as well as adults. To this the apostle seems to allude, when he says, every one shall be raised "in his own order." The literal translation is, "in his own class;" infants in their class, adults in their class, males in their

class, females in their class 66 own order."

every one in his

Now, if the bodies of infants are to be raised, we may fairly inquire, what can be the purpose of thus raising their sleeping dust from its resting-places, and reuniting each infant soul to its body? It cannot be to be judged; for the judgment proceeds according to works done in the body, and infants have done no works. In every record of the judgment morn, the statement is, that it proceeds, not according to the merit of works (far from that), but according to works as the manifestation of a principle of grace within. Infants, having had neither the opportunity nor the physical power of manifesting character by conduct, cannot be raised to be judged, as they are not just subjects of the judgment ordeal.

In the next place, infants cannot be raised to be condemned to everlasting punishment. Why? Because this is not a part of the original curse that was pronounced upon Adam. The curse pronounced upon Adam was, "Thou shalt surely die:" that is, the soul shall die, and the body shall die; and when the one is severed from the other, the penalty is exhausted. The punishment apportioned to them that have either rejected the overtures of the glorious

gospel, or stained their souls with sin and their hands with wickedness, can never be due to infants. They can be the subjects of the primitive curse only. But to raise their bodies again, and to reunite them to their souls in order to suffer, would be unjust, because it would be apportioning greater punishment than the original sentence contained. It would be the infliction of a doom severer than God pronounced in Paradise. God's truth never errs, in excess or shortcoming. Therefore, when infants are raised from the dead, they are raised not to be judged, for there are no works, according to which they can be judged; they are raised not to suffer, because this would be unjust, and exceeding the original sentence. What must, then, be the end? They are raised in order to be admitted into glory; that, reclothed with more glorious apparel than Adam lost, they may take their place in the midst of those, who have "washed their robes and made them white in the blood of the Lamb."

But this presumption amounts almost to certainty, if we bear in mind, that if infants' bodies are raised from the dead, then is there in this fact the actual removal of half the primeval curse; for its penalty was the death of soul and body, both. Now if we find it to be the fact

that the body is raised, which is the removal of half the curse, may we not, in full harmony with the presumptions of reason, and above all in full coincidence with the merciful genius of the gospel, infer that the other half of the curse is remitted also - -that the soul and body shall be reunited, both together to inherit everlasting happiness?

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We are also to connect with this fact the truth, that this resurrection of their bodies is the fruit of the atonement and resurrection of Christ-because if Christ had not died and risen again, there had been no resurrection; the very resurrection of the body is the result of the atonement of Christ, and in that sense, it extends to every man. Now if infants' bodies are raised from the dead, and this only through Christ's resurrection, and as the result of His perfect atonement, and if thus half the curse is remitted by the efficacy of the Saviour's blood, and by the virtues of His resurrection from the dead, may we not infer that the other half will be remitted also, and that soul and body will live and rejoice together in the presence of the Lord forever?

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