3. Consequently Taylor neither saw nor admitted any 'a priori' necessity of the Incarnation from the nature of man, and which, being felt by man in his own nature, is itself the greatest of proofs for the admission of it, and the strongest pre-disposing cause of the admission of all proof positive. Not having this, he was to seek 'ab extra' for proofs in facts, in historical evidence in the world of sense. The same causes produce the same effects. Hence Grotius, Taylor, and Baxter (then, as appears in his Life, in a state of uneasy doubt), were the first three writers of evidences of the Christian religion, such as have been since followed up by hundreds,--nine-tenths of them Socinians or Semi-Socinians, and which, taking head and tail, I call the Grotio-Paleyan way. 4. Hence the good man was ever craving for some morsel out of the almsbasket of all external events, in order to prove to himself his own immortality; and, with grief and shame I tell it, became evidence and authority in Irish stories of ghosts, and apparitions, and witches. Let those who are astonished refer to Glanville on Witches, and they will be more astonished still. The fact now stated at once explains and justifies my anxiety in detecting the errors of this great and excellent genius at their fountain head,--the question of Original Sin: for how important must that error be which ended in bringing Bishop Jeremy Taylor forward as an examiner, judge, and witness in an Irish apparition case! Ib. s. xxxviii. p. 278. Although God exacts not an impossible law under eternal and insufferable pains, yet he imposes great holiness in unlimited and indefinite measures, with a design to give excellent proportions of reward answerable to the greatness of our endeavour. Hell is not the end of them that fail in the greatest measures of perfection; but great degrees of heaven shall be their portion who do all that they can always, and offend in the fewest instances. It is not to be denied that one if not more of the parables appears to sanction this, but the same parables would by consequence seem to favour a state of Purgatory. From John, Paul, and the philosophy of the doctrine, I should gather a different faith, and find a sanction for this too in one of the parables, namely, that of the labourer at the eleventh hour. Heaven, bliss, union with God through Christ, do not seem to me comparative terms, or conceptions susceptible of degree. But it is a difficult question. The first Fathers of the Reformation, and the early Fathers of the primitive Church, present different systems, and in a very different spirit. Ib. p. 324-328. Descriptions of repentance taken from the Holy Scriptures.