“In every religion, there is a principal truth or error, which, like the first link of a chain, necessarily draws after it all the parts with which it is essentially connected. This leading principle in Christianity, distinguished from Deism, is the doctrine of our corrupt and lost estate; for if man is not _at variance_ with his Creator, what need of a _Mediator_ between God and him? If he is not a _depraved, undone_ creature, what necessity of so wonderful a _Restorer_ and _Saviour_ as the Son of God? If he is not _enslaved_ to sin, why is he _redeemed_ by Jesus Christ? If he is not _polluted_, why must he be _washed in the blood of_ that immaculate _Lamb_? If his soul is not _disordered_, what occasion is there for such a divine _Physician_? If he is not _helpless_ and _miserable_, why is he perpetually invited to secure the _assistance_ and _consolations_ of the Holy Spirit? And, in a word, if he is not _born in sin_, why is a _new birth_ so absolutely necessary, that Christ declares, with the most solemn asseverations, _without it no man can see the kingdom of God_? “This doctrine then being of such importance that genuine Christianity stands or falls with it, it may be proper to state it at large; and as this cannot be done in stronger and plainer words than those of the sacred writers and our pious Reformers, I beg leave to collect them and present the reader with a picture of our natural estate, drawn at full length by those ancient and masterly hands.” Fletcher proceeds to do this, and with irrefutable arguments establishes his doctrine; but in this part of his work there is no need to follow him. Indeed, his summary of Scripture proofs and his quotations from the Articles, Homilies, and Liturgy of the Church of England, do not fill more than about a dozen pages. His “second part” he begins as follows:— “As no man is bound to believe what is contrary to common sense, if the above-stated doctrine appears irrational, Scriptures, Articles, Homilies, and Liturgy are quoted in vain. When men of parts are pressed with their authority, they start from it as an imposition on their reason, and make as honourable a retreat as they possibly can. “Some, to extricate themselves at once, set the Bible aside as full of incredible assertions. Others, with more modesty, plead that the Scriptures have been frequently misunderstood, and are so in the present case. They put grammar, criticism, and common sense to the rack, to show that when the inspired writers say the human _heart is desperately wicked_, they mean that it is extremely good; or at least like blank paper, ready to receive either the characters of virtue or of vice. With respect to the testimony of our Reformers, they would have you to understand that in this enlightened age we must leave their harsh, uncharitable sentiments to the old Puritans and the present Methodists.