Here the snake peeps out, and now takes its tail into its mouth. Right of dominion! Nonsense! Things are not objects of right or wrong. Power of dominion I understand, and right of judgment I understand; but right of dominion can have no immediate, but only a relative, sense. I have a right of dominion over this estate, that is, relatively to all other persons. But if there be a 'jus dominandi' over rational and free agents, then why blame Calvin? For all attributes are then merged in blind power: and God and fate are the same: [Greek: Zeùs kaì Moira kaì aeerophoitis Erinnús] Strange Trinity! God, Necessity, and the Devil. But Taylor's scheme has far worse consequences than Calvin's: for it makes the whole scheme of Redemption a theatrical scenery. Just restore our bodies and corporeal passions to a perfect 'equilibrium' and fortunate instinct, and, there being no guilt or defect in the soul, the Son of God, the Logos, and Supreme Reason, might have remained unincarnate, uncrucified. In short, Socinianism is as inevitable a deduction from Taylor's scheme as Deism or Atheism is from Socinianism. 'In fine'. The whole of Taylor's confusion originated in this;--first, that he and his adversaries confound original with hereditary sin; but chiefly that neither he nor his adversaries had considered that guilt must be a 'noumenon'; but that our images, remembrances, and consciousnesses of our actions are 'phænomena'. Now the 'phænomenon' is in time, and an effect: but the 'noumenon' is not in time any more than it is in space. The guilt has been before we are even conscious of the action; therefore an original sin (that is, a sin universal and essential to man as man, and yet guilt, and yet choice, and yet amenable to punishment), may be at once true and yet in direct contradiction to all our reasonings derived from 'phænomena', that is, facts of time and space. But we ought not to apply the categories of appearance to the [Greek: ontos onta] of the intelligible or causative world. This (I should say of Original Sin) is mystery! We do not so properly believe it, as we know it. What is actual must be possible. But if we will confound actuals with reals, and apply the rules of the latter to cases of the former, we must blame ourselves for the clouds and darkness and storms of opposing winds, which the error will not fail to raise. By the same process an Atheist may demonstrate the contradictory nature of eternity, of a being at once infinite and of resistless causality, and yet intelligent. Jeremy Taylor additionally puzzled himself with Adam, instead of looking into the fact in himself.