In the passage in Rom. 5 :i8 the sin of Adam and the merits of Christ are pronounced as co-extensive; the words in both cases are practically identical: "Judgment came upon all men" and "the free gift came upon all men." If the whole human race be included in the condemnation for original sin, then the whole race must also be included in the justification through Christ's sacrifice. Children dying in infancy, before the age of understanding or moral responsibility, are all partakers of this inclusive justification. Were it otherwise, a very large proportion of the human race would have no share in this "free gift," but would be condemned for sin which they never committed, which is contrary to the divine characteristics of love and justice, contrary to the apostolic teachings, and contrary to the spirit and language of the Master himself, who said of the innocent children: "Of such is the kingdom of heaven." This is the general attitude of theology today on this matter. Faith always presupposes knowledge and power to exercise it, and as a little, child has neither, it has no moral responsibility. Even so stern a theologian as Calvin held practically this view. Any other conception of God would make him a Moloch instead of a loving Father.