Having expressed this theological idea in a double form, he immediately abandons the theological element; and proceeds to declaim, with his accustomed vigour and variety, upon the common truth, which all Divines, Calvinist and Arminian, maintain--that no man enjoys the blessing of justification, apart from a life of Christian obedience. After a careful perusal of the whole discourse, the reader feels that the theological question of justification by faith, or by works, or by both, has really not been touched by the author, although much that is of practical value has been said on the necessity of holiness. The essential defect of the treatment is an omission to explain what justification means; hence the loose and ambiguous employment of the term throughout, and its application most frequently to the idea of salvation as a whole. In one place, after having repeatedly used the two words, as bearing different significations, Taylor says: “So that now we see that justification and sanctification cannot be distinguished, but as words of art, signifying the various steps of progression in the same course: they may be distinguished in notion and speculation, but never when they are to pass on to material events, for no man is justified but he that is also sanctified.”[410] It is very noticeable, by a critical reader who will take the trouble to analyze Taylor’s sentences, how much he is in the habit of playing fast and loose with the meaning of words. [Sidenote: ANGLICANS.--TAYLOR.]