The great Christian doctrine of original sin defended

There is no Argument Dr. T. insists more upon, than that which is taken from the Arminian and Pelagian Notion of Freedom of Will, consisting in the Will's Self-determination, as necessary to the Being of moral Good or Evil. He often urges, that if we come into the World infected with sinful and depraved Dispositions, then Sin must be natural to us; and if natural, then necessary; and if necessary, then no Sin, nor any thing we are blam•able for, or that can in any respect be our Fault, being what we can't help: and he urges, that Sin must proceed from our own Choice, &c.^*

1. *P. 125, 128, 129, 130, 186, 187, 188, 190, 200, 245, 246, 253, 258, 339, 340, 437, and other Places.

Here I would observe in general, that the forementioned Notion of Freedom of Will as essential to moral Agency, and necessary to the very Existence of Virtue & Sin, seems ⟨p. 312⟩to be a grand favourite Point with Pelagians, & Arminians, and all Divines of such Characters, in their Controversies with the Orthodox. There is no one thing more fundamental in their Schemes of Religion: On the Determination of this one leading Point depends the Issue of almost all Controversies we have with such Divines. Nevertheless, it seems a needless Task for me particularly to consider that Matter in this Place; having already largely discussed it, with all the main Grounds of this Notion, & the Arguments used to defend it, in a late Book on this Subject, to which I ask Leave to refer the Reader.—'Tis very necessary, that the modern prevailing Doctrine concerning this Point, should be well understood, and therefore thoroughly considered and examined: For without it there is no Hope of putting an End to the Controversy about original Sin, and innumerable other Controversies that subsist, about many of the main Points of Religion. I stand ready to confess to the forementioned modern Divines, if they can maintain their peculiar Notion of Freedom, consisting in the sl determining Power of the Will, as necessary to moral Agency, & can thoroughly establish it in Opposition to the Arguments lying against it, then they have an impregnable Castle, to which they may repair, and remain invincible, in all the Controversies they have with the reformed Divines, concerning original Sin, the Sovereignty of Grace, Election, Redemption, Conversion, the efficacious Operation of the Holy Spirit, the Nature of saving Faith, Perseverance of the Saints, and other Principles of the like Kind.—However, at the same Time I think, this same Thing will be as strong a Fortress for the Deists, in common with them; as the great Doctrines, subverted by their Notion of Freedom, are so plainly & abundantly taught in the Scripture. But I am under no Apprehensions of any Danger, the Cause of Christianity or the Religion of the Reformed is in, from any Possibility of that Notion's being ever established, or of it's being ever evinced, that there is not proper, perfect & manifold Demonstration lying against it. But as I said, it would be needless for me to enter