attribute of goodness, for God, in any case, by an immediate act of
sin: I reply, if it be justly so ordered, that there should be a posterity of Adam, which must be looked upon as one with him, then 'tis no more contrary to God's attribute of goodness to give being to his posterity in a state of punishment, than to continue the being of the same wicked and guilty person, who has made himself guilty, in a state of punishment. The giving being, and the continuing being are both alike the work of God's power and will, and both are alike fundamental to all blessings of man's present and future existence. And if it be said, it cannot be justly so ordered, that there should be a posterity of Adam, which should be looked upon one with him, this is begging the question.
3. If our author would have us suppose, that it is contrary to the attribute of goodness, for God, in any case, by an immediate act of his power, to cause existence, and to cause new existence, which shall be an exceeding miserable existence, by reason of exposedness to eternal ruin; then his own scheme must be supposed contrary to the attribute of God's goodness: for he supposes, that God will raise multitudes from the dead at the last day (which will be giving new existence to their bodies, and to bodily life and sense) in order only to their suffering eternal destruction.
4. Notwithstanding we are so sinful and miserable, as we are by nature, yet we may have great reason to bless God, that he has given us our being under so glorious a dispensation of grace through Jesus Christ; by which we have a happy opportunity to be delivered from this sin and misery, and to obtain unspeakable eternal happiness. And because, through our own wicked inclinations, we are disposed so to neglect and abuse this mercy, as to fail of final benefit by it, this is no reason why we ought not to be thankful for it, even according to our author's own sentiments. "What," says he, "if the whole world lies in wickedness, and few therefore shall be saved? Have men no