Had it been in other respects advisable, it would, I think, have been theologically convenient, if our Reformers had contra-distinguished Baptism and the Lord's Supper by the term Mysteries, and allowed the name of Sacrament to Ordination, Confirmation, and Marriage. Ib. s. iii. p. 388. And he did so to the Jews ... tradition was not relied upon; it was not trusted with any law of faith or manners. This all the later Jews deny, affirming an oral communication from Moses to the Seventy, on as lame pretences as the Roman Catholics, and for the same vile purposes as reproved by Christ, who, if he had believed the story, would not have condemned traditions of men generally without exception, and would not have proved the immortality of the Patriarchs by a text which seems to have had no such primary intention, though it may contain the deduction 'potentialiter'. But Taylor's 1st and 7th arguments following are, the former weak and incorrect, the latter 'dictum et vulgatum, sed non probatum, ne dicam improbatum'. Who doubts that all that is indispensable to the salvation of each and every one is contained in the New Testament? But is it not contained in the first chapter of St. John's Gospel? Is it not contained in the eleventh of the Acts, and in a score other separable portions? Necessary, indispensable, and the like, are multivocal terms. Dogs have survived (and without any noticeable injury) the excision of the spleen. Dare we conclude from this fact that the spleen is not necessary to the continuance of the canine race? What is not indispensable for even the majority of individual believers may be necessary for the Church. Instead, therefore, of these terms, put 'true,' 'important,' and 'constitutive,' that is, appertaining to the chain ('ad catenam auream') of truths interdependent and rendered mutually intelligible, which constitute the system of the Christian religion, including not alone the faith and morals of individuals, but the 'organismus' likewise of the Church, as a body spiritual, yet outward and historical; and this again not as an aggregate or sum total, like a corn-sheaf, but a unity. Let the question, I say, be thus restated, and then let the cause come to trial between the Romish and the Protestant divines. N. B. As a running comment on all these marginal notes, let it be understood that I hold the far greater part--the only not all of what our great Author urges, to apply with irrefutable force against the doctrine and practice of the Romish Church, as it in fact exists, and no less against the Familists and 'istius farinæ enthusiastas'.