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flourished no where but in England; and no reformed church retained the face and dignity of a church but that: many of them used to deliver their opinion, that God had therefore so severely punished the palatinate, because their sacrilege had been so great in taking away the endowments of bishopricks.

Queen Elizabeth herself, who had reformed religion, was but coldly praised, and all her virtues forgotten, when they remembered how she cut short the bishoprick of Ely.

Henry the Eighth was much condemned by them, for seizing upon the abbeys, and taking so much out of the several bishopricks as he did in the 37th year of his reign. To maintain therefore that splendour of a church, which so much pleased them, was become their highest endeavour ; especially after they had gotten, in the year 1633, an archbishop after their own heart, doctor Laud; who had before for divers years ruled the clergy in secession of archbishop Abbot, a man of better temper and discretion; which discretion or virtue to conceal, would be an injury to that archbishop. He was a man who wholly followed the true interest of England, and that of the reformed churches in Europe, so far as that in his time the clergy was not much envied here in England, nor the government- of episcopacy much disfavoured by protestants beyond the seas. Not only

of ceremonies were daily increased, and in

the poinp

novations of great scandal brought into the church ; but in point of doctrine, many fair approaches made towards Rome; as he that pleaseth to search may find in the books of bishop Laud, Mountague, Helyn, Pocklington, and the rest; or in brief collected by a Scottish minister, master Bailey. And as their friendship to Rome increased, so did their scorn to the reformed churches beyond the seas; whom, instead of lending that relief and succour to them which God had enabled this rich island to do, they failed in their greatest extremities, and instead of harbours, became rocks to split them, &c. &c.


Jeremy TAYLOR, bishop of Down and Cona nor, in Ireland, was born at Cambridge; but the precise year is unknown, though probably somewhere between the years 1600 and 1610. David Lloyd says, that his father was a barber. At the age of thirteen, he was admitted into Caius College ; and having taken his degrees in arts, he was elected, some time after, by the interest of archbishop Laud, fellow of All-souls College, Oxford. He became chaplain to Laud, who likewise procured for him the rectory of Uppington, in Rutlandshire, where he settled in 1640, with a wife. Two years after, he was created D.D. at Oxford; and being before chaplain in ordinary to Charles I. often preached before him, when retired with his court to Oxford; and also attended his majesty in several campaigns.

On the decline of the king's cause, his living was sequestered, and he retired into Wales, where he was reduced to the necessity of keeping school for the support of himself and family. After continuing some years in this solitude, he was driven to London by the domestic calamity of losing three of his sons in the short space of two or three months; and now offi. ciated, though in circumstances of great danger, to a private congregation of loyalists. At length becoming acquainted with Edward lord Conway, he was invited by that nobleman tö Ireland, where, at Portinore, he found a calm and delightful retreat, in which he continued till the restoration, when he returned to England

In 1660-1, in consideration of his merit, his learning, and attachment to the royal cause, he was promoted to the sees of Down and Connor, in Ireland, and a little before had been made privy counsellor for that kingdom. About the same time, too, the king granted him the administration of the bishopric of Dromore, for his undaunted defence of the church of England. He was also elected vice-chancellor of the university of Dublin ; which honourable

office he retained to his death, which took place in 1667.

1. The writings of bishop Taylor are all of a theological description, of which the greater part consists of sermons; but the composition of the greatest value, perhaps, contained in his works is, the “ Discourse of the Liberty of Prophesying; shewing the unreasonableness of prescribing to other mens' faith, and the iniquity of persecuting differing opinions.” In this is displayed great extent of learning, clearness of reasoning, and liberality of sentiment. It is divided into twenty-two sections.

2. The most popular works, however, of the bishop, are his two tracts, entitled, 1. The Rule and Exercise of Holy Living. 2. The Rule and Exercises of Holy Dying. In the first of these there is nothing very remarkable; but the last contains many passages of singular beauty; and perhaps none, in the whole compass of his works, could be selected more characteristic of his peculiar manner,

On Death.

I have conversed with some men who rejoiced in the de ath or calamity of others, and accounted it as a

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