nature, yet we may have great reason to bless God, that he has given
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
reason to be thankful, because they are wicked and ungrateful, and abuse their being and God's bounty.… Suppose, our own evil inclinations do withhold us" (viz. from seeking after happiness, which under the light of the gospel we are placed within the nearer and easier reach of). "Suppose, … the whole Christian world should lie in wickedness, and but few Christians should be saved; is it therefore certainly true, that we cannot reasonably thank God for the gospel?" Well, and though the evil inclinations, which hinder our seeking and obtaining happiness by so glorious an advantage, are what we are born with, yet if those inclinations are our fault or sin, that alters not the case, and to say, they are not our sin, is still begging the question. Yea, it will follow from several things asserted by our author, put together, that notwithstanding men are born in such circumstances, as that they are under a very great improbability of ever becoming righteous, yet they may have reason to be thankful for their being. Thus, particularly, those that were born and lived among the heathen, before Christ came. For Dr. Taylor asserts, that all men have reason of thankfulness for their being; and yet he supposes, that the heathen world, taken as a collective body, were dead in sin, and could not deliver or help themselves, and therefore stood in necessity of the Christian dispensation. And not only so, but he supposes, that the Christian world is now at length brought to the like deplorable and helpless circumstances, and needs a new dispensation for its relief; as I observed before. According to these things, the world in general, not only formerly, but even at this day, are dead in sin, and helpless as to their salvation; and therefore the generality of them that are born into it, are much more likely to perish, than otherwise, till the new dispensation comes: and yet he supposes, we all have reason to be thankful for our being. Yea, further still, I think, according to our author's doctrine, men may have great reason to be thankful to God for bringing them into a state, which yet, as the case is, is attended with misery, as its certain
consequence. As, with respect to God's raising the wicked to life, at the last day; which, he supposes, is in itself a great benefit, procured by Christ, and the wonderful grace of God through him: and if it be the fruit of God's wonderful grace, surely men ought to be thankful for that grace, and praise God for it. Our doctrine of original sin, therefore, no more disparages God's goodness in man's formation in the womb, than his doctrine disparages God's goodness in their resurrection from the grave.
Another argument, which Dr. Taylor makes use of, against the doctrine of original sin, is what the Scripture reveals of the process of the day of judgment; which represents the Judge as dealing with men singly and separately, rendering to every man according to his deeds, and according to the improvement he has made of the particular powers and talents God has given him personally.
But this objection will vanish, if we consider what is the end or design of that public judgment. Now this will not be, that God may find out what men are, or what punishment or reward is proper for them, or in order to the passing a right judgment of these things within himself, which is the end of human trials; but it is to manifest what men are, to their own consciences, and to the world. As the day of judgment is called the day of the revelation of the righteous judgment of God; in order to this, God will make use of evidences, or proofs. But the proper evidences of the wickedness of men's hearts (the true seat of all wickedness) both as to corruption of nature, and additional pollution and guilt, are men's works.
The special end of God's public judgment will be, to make a proper, perfect, open distinction among men, rightly to state and manifest their difference one from another, in order to that separation and