original sin, on which doctrine Taylor's opponents insisted that he was heterodox, and had strayed far from the folds of the true church. Taylor argued from Scripture, from common sense, and from the opinions of early fathers, to prove that men could be accountable only for their own sins, and that sin was an actual transgression, and not an inheritance entailed on all the human race by Adam. This was called heresy, the pillars of the church were said to be in danger, and Taylor was assailed by a clamour, which inflicted a severe trial on his patience and equanimity, but which, so far from convincing him of error, strengthened his first impressions, in proportion as it drove him to examine more deeply and thoroughly into the subject.

How long he was confined a prisoner in Chepstow Castle is not certain. He was released, however, as early as the end of the year 1656, for in February of the next year we find him writing to a friend, that he had been visited by a recent calamity in the sudden death of two of his sons, and much sickness in his family. In the same letter he signifies his intention of going shortly to London with his third son. This purpose he soon accomplished, and never returned again. to reside in Wales. His studies occupied his time and thoughts in London, and he preached there to a small congregation of royalists in a private way, but not without the risk of incurring the censure or persecution of the predominant party. One of his best performances, a Discourse on the Nature and Offices of Friendship,

was published at this time in connexion with several of his former works, then first collected under his supervision in one folio volume.

But Taylor was soon again to change his residence. In London he became acquainted with lord Conway, a gentleman of a frank and generous character, who invited him to go over to Ireland, and live under his patronage in that country. The proposal was made. in so friendly a manner, and prospects were so favourable, that Taylor accepted the invitation and removed with his family, towards the close of the year 1657, to Portmore, in the county of Antrim, at which place was the mansion of Lord Conway. This retreat afforded every advantage for contemplation, and the pursuits of a scholar. It was called by Taylor, his "delightful recess at Portmore." Here he completed his great work, the Ductor Dubitantium, or Rule of Conscience, upon which he had been employed for many years, and which beyond doubt cost him more labour of research and thought, than any other of his productions. It is not only the largest, but the one which he evidently considered the most important, and the chief basis on which his future fame would rest. So imperfectly do men estimate the value of their own labours. If the book could be selected, which has been the least read of all Taylor's writings, it would probably be this. Indeed it has little to attract notice at the present day. The author speaks wisely and profoundly of the laws, which nature and the Scriptures lay down

as the uniting link of the social compact, and as a guide to human intercourse; and he traces the influence of these laws on conscience with sufficient accuracy. But he was too much constrained by the trammels of the schools, although he seemed conscious of their burden, and was perpetually struggling to throw them off. Sometimes he was successful, but not always; he entangles himself in puzzling cases of conscience, and then resorts to ingenious devices to unravel the intricate web he has woven; he gathers up too many of the shreds of scholastic casuistry, and prescribes rules for solving difficulties, where no difficulties can reasonably exist. In short, a rule of conscience is a rule of nature, as closely entwined with our being as a sense of right and wrong, and it is idle to write books instructing men how to apply this rule on any other ground, than internal conviction of the justice and propriety of an action. In other words, it is preposterous for one man to set himself up as a guide to another's conscience, especially as he can have no foresight or experience of the infinite variety of cases, in which the mind of another may be required to decide and act.

Taylor had not been three years in Ireland, before brighter prospects broke upon him, and prepared the way for a happy change in his fortune. The condition of the Commonwealth was every day becoming more disordered, religious fanaticism grew wilder, the political fabric was shaken, and the bonds of society loosened, till at length, on the death of Cromwell, in 1658, the

nation was ready for a new revolution, and many sighed for the old order of things, as a relief from oppression and discord. When the king was restored in 1660, one of his first acts was to reward those, who, in defiance of every danger, had stood firm in the ranks of loyalty. True to his early and his continued purpose, Taylor repaired to London, and was among those, who first. assembled around the king to confirm and support his cause by their united counsels. In filling up the numerous vacancies, which had occurred in the church during the interregnum, Taylor was made bishop of Down and Conner in Ireland. Several other bishops were also appointed to fill vacant sees in that country, all of whom, together with Taylor, were consecrated on the same day in the Cathedral of St Patrick. The discourse on the occasion was preached by Taylor.

Having now an important station to maintain, and numerous disorders to rectify in his diocess, our bishop relaxed in some degree from his former intenseness of study. He was, moreover, chosen vice chancellor of the University of Dublin. On the opening of the Irish Parliament in 1661, he preached a sermon before that body. Other discourses were preached by him from time to time, on important occasions, some of which are inserted in the volumes of his published sermons. By appointment of the Irish bishops, he also wrote and published a Dissuasive from Popery, adapted to the state of Ireland at that time. bestowed on the interests and

But his chief cares were concerns of his diocess,

christian zeal, than in his After a short illness of ten

visiting its different parts, preaching to the people, and giving counsel to the clergy. He was liberal in bestowing his means for proper objects; the poor he assisted with an open hand; and he was not more exemplary in his piety and deeds of charity and love. days, this man of extraordinary gifts and attainments finished his earthly course, on the 13th of August, 1667, at the age of fifty six years. A very excellent funeral sermon was preached by Dr Rust, dean of Conner, in which the character of Bishop Taylor is skilfully drawn, and on which his biographers have relied for some of the main incidents of his life.

Jeremy Taylor's works have been printed in various forms, and at different times; but the only complete edition is that published in 1822, by Mr Reginald Heber, in fifteen octavo volumes. A treatise not mentioned in the course of the preceding remarks, was published seven years after Taylor's death, entitled Contemplations on Man. This was left by him ready for the press, and has gone through many separate editions, though it possesses neither the vigour nor the richness of many of his other compositions. A tract, called a Discourse of Artificial Handsomeness, has usually been ascribed to him, and printed among his works, but Mr Heber has brought together testimony enough to prove, that he never could have written it. A life of Jeremy Taylor has recently been written by Mr Bonney, and published in one volume. This con