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
.
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.