I contend only, that he himself, in several assertions, lies open to attack from the supporters of a scheme of faith, as unlike either the Romish or the Fanatical, as Taylor's own, and which scheme, namely, the co-ordinate authority of the Word, the Spirit and the Church, I believe to be the true Apostolic and Catholic doctrine, and that to this scheme his objections do not apply. When I can bring myself to believe that from the mere perusal of the New Testament a man might have sketched out by anticipation the constitution, discipline, creeds, and sacramental ritual of the Episcopal Reformed Church of England; or that it is not a true and orthodox Church, because this is incredible; then I may perhaps be inclined to echo Chillingworth. As I cannot think that it detracts from a dial that in order to tell the time the sun must shine upon it; so neither does it detract from the Scriptures, that though the best and holiest they are yet Scripture, and require a pure heart and the consequent assistances of God's enlightening grace in order to understand them to edification. 1812. I still agree with the preceding note, and add that Jeremy Taylor should have cited the Arians and Socinians on the other side. But the Romish Papal hierarchy cannot for shame say, or only from want of shame can pretend to say, what a Catholic would be entitled to urge on the triple link of the Scripture, the Spirit, and the Church. 27 April, 1826. Ib. s. vi. p. 392. From this principle, as it is promoted by the Fanatics, they derive a wandering, unsettled, and a dissolute religion, &c. The evils of the Fanatic persuasion here so powerfully, so exquisitely, stated and enforced by our all-eloquent Bishop, supply no proof or even presumption against the tenet of the Spirit rightly expressed. For catholicity is the distinctive mark, the 'conditio sine qua non', of a spiritual teaching; and if men that dream with their eyes open mistake for this the very contrary, that is, their own particular fancies, or perhaps sensations, who can help it? Ib. s. vii. p. 394. They affirm that the Scriptures are full, that they are a perfect rule, that they contain all things necessary to salvation; and from hence they confuted all heresies. Yes, the heretics were so confuted, I grant; because these would not acknowledge any other authority but that of the Scriptures, and these too forged or corrupted by themselves; but by the Scriptures that remained unaltered the early Fathers of the Church both demonstrated the omissions and interpolations of the heretical canons and the false doctrines of the heresy itself. But so far from following the same rule to the members of the true Church, they made the applicability of this way of proof the criterion of a heretic. Ib. p. 394. 'Which truly they then preached, but afterwards by the will of God delivered to us in the Scriptures, which was to be the pillar and ground to our faith.'