"church of England as they think, is de"stroyed, that they tread upon her grave "which themselves have digged for her who "lives and pities them."

Having stated to his friend, the bishop, his motives for entering upon the question, he goes into its merits; and shews Transubstantiation not to be warrantable by Scripture. He considers the sixth chapter of St. John's Gospel, which contains the words on which the Romish church builds that doctrine; and passes, on to the very sentence in which the institution of the Sacrament is conveyed; and having considered the words separately, he dwells upon the manner and circumstances of the institution, with the things annexed.

Next, he introduces the arguments which the adverse party deduce from Scripture, and then brings arguments from other parts of the New Testament, proving Christ's real presence in the sacrament to be only spiritual, not natural. He shews the doctrine of Transubstantiation to be contrary to sense, to be wholly without, and opposite to reason, and not the doctrine of the primitive church.

And he concludes with observations on the adoration of the host.

Such are the contents of this treatise, which is learned and convincing, but more laboured than his other writings. The third section

contains an admirable exposition of the sixth chapter of St. John's Gospel, in which the meaning of the controverted passage is ascertained with accuracy.

The short catechism which he had published for the youth of Wales, was now considerably enlarged, and published in the year 1655", under the title of "the Guide of infant Devotion, or the Golden Groves, a manual of daily prayers and litanies fitted to the days of the week containing a short summary of what is to be believed, practised, and desired. Also festival hymns, according to the manner of the ancient church."

E. 16. 14. Univ. Lib. Camb. Lond. 1655.

Taylor might be led to choose this title, not merely from his residence, but from "The Golden Grove moral"ized, in three books, a work very necessary for all such 86 as would know how to govern themselves, their houses, "or their country; 8vo. Lond. 1600 and 1608." Written by William Vaughan, uncle to Taylor's patron, the Earl of Carbery.

He divides his book into "Credenda

Agenda et Postulanda," and closes it with festival hymns. The excellence of his address" to the pious and devout reader," is so great, both as an evidence of the author's incessant endeavour to guide the people in the way of peace, and of his sentiments towards the church of England, that it cannot fail of being acceptable to those persons who are desirous of becoming acquainted with the mind and character of Taylor.

"In this sad declension of religion, the "seers, who are appointed to be the watchmen. "of the church, cannot but observe that the "supplanters and underminers are gone out, " and are digging down the foundations; and "having destroyed all public forms of eccle

The "Guide for the Penitent," which is usually printed with "The Guide to Devotion," was not written by Taylor, as appears from the preface; where it is said, "to the learned piety of a most reverend author thou "owest these following assistances, who, in the sweetness "and mildness of these lines, has expressed the features

and lineaments of his own candid, serene soul." And that "he was gone to receive his reward for them." This preface is in the edition of 1664, three years before the death of Taylor. It was written by Briani Duppa, Bishop of Winchester. See Wood's Athen. Oxon. vol. 2. c. 177.

"siastical government, discountenanced an "excellent liturgy, taken off the hinges of "unity, disgraced the articles of religion,

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polluted public assemblies, taken away all "cognizance of schism, by mingling all sects, "and giving countenance to that against "which all power ought to stand upon their guard. There is now nothing left, but that "we take care that men be Christians: for

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concerning the ornament and advantages of religion, we cannot make that provision we "desire; incertis de salute, de gloria minime "certandum. For since they who have seen "Jerusalem in prosperity, and have forgotten "the order of morning and evening sacrifice, "and the beauty of the temple, will be tempted to neglect so excellent a ministra"tion, and their assembling themselves together for peace, and holy offices; and be " content with any thing that is brought to "them, though it be but the husks and acorns "of prodigals and swine, so they may enjoy "their lands and their money with it; we "must now take care that the young men, "who were born in the captivity, may be

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taught how to worship the God of Israel "after the manner of their fore-fathers, till it "shall please God that religion shall return

"into the land, and dwell safely, and grow

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prosperously.

"But never did the excellency of episcopal government appear so demonstratively and conspicuously as now: under their conduct "and order we had a church so united, so "orderly, so governed, a religion so settled, "articles so true, sufficient, and confessed, ca"nons so prudent and so obeyed, devotions so regular and constant, sacraments so adorned "and ministered, churches so beauteous and religious, circumstances of religion so grave "and prudent, so useful and apt for edifica

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tion, that the enemies of our church, who "serve the Pope in all things, and Jesus Christ “in some, who dare transgress an institution "and ordinance of Christ, but dare not break "a canon of the Pope, did despair of prevailing against us and truth, and knew no hopes "but by setting their faces against us to de

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stroy this government, and then they knew they should triumph without any enemy: "so Balaam the son of Bosor was sent for to "curse the people of the Lord, in hope that "the son of Zippor might prevail against "them that had long prospered under the "conduct of Moses and Aaron.