But lastly, if in the plain words of Scripture be contained all that is simply necessary to all, then it is clear, by Bellarmine's confession, that St. Austin affirmed that the plain places of Scripture are sufficient to all laics and all idiots, or private persons, and then it is very ill done to keep them from the knowledge and use of the Scriptures, which contain all their duty both of faith and good life; so it is very unnecessary to trouble them with any thing else, there being in the world no such treasure and repository of faith and manners, and that so plain, that it was intended for all men, and for all such men is sufficient. "Read the Holy Scriptures wherein you shall find some things to be holden, and some to be avoided." And yet in the preface to his Apology for authorized and set forms of Liturgy, [21] Taylor regrets that the Church of England was not able to confine the laity to such selections of Holy Writ as are in her Liturgy. But Laud was then alive: and Taylor partook of his 'trepidatiunculæ' towards the Church of Rome. Ib. p. 412. And all these are nothing else, but a full subscription to, and an excellent commentary upon, those words of St. Paul, 'Let no man pretend to be wise above what is written.' Had St. Paul anything beyond the Law and the Prophets in his mind? Ib. p. 416. St. Paul's way of teaching us to expound Scripture is, that he that prophesies should do it [Greek: kat' analogían píste_os], according to the analogy of faith. Yet in his Liberty of Prophesying [22] Taylor turns this way into mere ridicule. I love thee, Jeremy! but an arrant theological barrister that thou wast, though thy only fees were thy desires of doing good in 'questionibus singulis'. Ib. s. iii. p. 419. Only, because we are sure there was some false dealing in this matter, and we know there might be much more than we have discovered, we have no reason to rely upon any tradition for any part of our faith, any more than we could do upon Scripture, if one book or chapter of it should be detected to be imposture. What says Jeremy Taylor then to the story of the woman taken in adultery, ('John, c. viii. 3-11'.) which Chrysostom disdains to comment on? If true, how could it be omitted in so many, and these the most authentic, copies? And if this for fear of scandal, why not others? And who does not know that falsehood may be effected as well by omissions as by interpolations? But if false,--then--but Taylor draws the consequence himself. Ib. p. 427.