the divines of the seventeenth century." The only passage quoted in support of this high praise, is one which appears to have struck him from a supposed resemblance to a fine passage in Southey's Kehama; a resemblance which might occur to a poet, and of which there is, perhaps, a faint shadow in the text; but if the passage be compared with Taylor's Advent Sermon,† it will scarcely pass for his. Nothing, indeed, can be more striking than the contrast between the material horrors of the treatise, and the inward spiritual monitions of that sermon. The fact seems to be, that men of high imaginative powers, such as Heber undoubtedly was, are often found averse from that painful research and sifting evidence which the office of an editor requires; and it is evident, from many passages in the Life of Taylor, that though his biographer was well able to appreciate the peculiar powers of his mind, and to point out the distinctive features of his literary character, he wanted inclination, or diligence, to trace the argument of separate treatises, or to examine the nicer shades of doctrine which perfect his theological system. I must therefore submit that the external authority for supposing this treatise to be Taylor's entirely fails. II. We must now look to internal evidence; and I think it may, without much difficulty, be proved spurious. 1. It contains passages contradictory to the known sentiments of Taylor. 2. It is full of misquotations of scripture, and other errors quite unworthy of the learning of Taylor. 3. It bears strong internal marks of having been written by a Romanist. 1. Among passages contrary to Taylor's known sentiments, are these : Compare these passages with Taylor's "Vindication of the Divine Attributes," vol. ix. p. 345, or the "Entail of Curses cut off," vol. v. p. 437. "Although Adam's sin brought death in, it is only our sin that makes death to be evil. The material part of the evil came from our father, but the formality of it, the sting and the curse, is only by ourselves." On this subject, indeed, Taylor's sentiments are so well known that it is quite impossible he should have spoken of it in terms borrowed from the Assembly's Catechism. Taylor, in his Advent Sermon, mentions this notion of the fathers, but with a view to discredit it. See vol. v. p. 12 "He disparages the beauty of the sun, who inquires for a rule to know when the sun shines, or the light breaks forth from its chambers in the east; and the Son of Man shall need no other signification, but his infinite retinue, and all † See vol. v. pp. 12, 13, 17. I select only such passages as are opposite to Taylor's sentiments in particular. Those which are opposite alike to him and to all sound or correct protestant theology will occur under the following heads : 2. Passages containing incorrect quotations of scripture, and other errors unworthy of the learning of Taylor. "Christ shewed the subtilty of his glorious body, when he issued from his tomb, not opening it."-p. 508. Where is this said? Certainly not in St. Matthew, xxviii. 2. "The just,' saith the royal prophet, shall be in the eternal memory of God, and shall not fear the dreadful crack of his wrath.'"-p. 520. This seems a confusion of the text, Ps. cxii. 6, with Wisdom, iii. 1 ; but it correctly represents neither. "The scripture tells us," speaking of the reprobate, "the gall of dragons shall be their wine; and they shall taste the poison of asps for all eternity; unto which shall be joined an intolerable thirst and dog-like hunger; conformable to which David said, 'They shall suffer hunger as dogs.'"-p. 521. Where are these scriptures to be found? Where? They shall pass,' saith Job, from extremity of cold to intolerable "You may look upon a wheel of squibs and fireworks, which, whilst it moves, casts forth a thousand lights and splendours; but all at last ends in a little smoke and burnt paper. So it is, whilst the wheel of felicities was in motion, according to the style of St. James; that is, whilst our life lasts," &c.-p. 534. See also the quotation from "The Prophet,” p. 434. Taylor often varies his quotations from the received version, but not exactly in this style. Those who have remarked the critical exactness shewn in his use of scripture, will not suspect him of such fancies as these. That the writer borrowed the learning, for which Bishop Heber gives him such large credit, from some Latin common-place, is, I think, very evident. He speaks, p. 440, of Simonides as an Athenian. In p. 455, of "Lamachus, a centurion.' (There is a mistake here in the story; the centurion, or subaltern, was the person who received, It is singular that Bishop Heber, who objects to the notion as un-protestant, (Life, p. cliv.,) should not have observed how it was elsewhere rejected by Taylor. not who gave, the reproof.) Ibid., "the saying of Iphicrates," (ascribed to Fabius, Sen. de Ira. ii. § 31,) "that it is a shame for an emperor to say with the fool, Non putâram,'-p. 438; of" Feretrina, queen of the Barcans," where the Roman goddess of funerals seems to be substituted for Pheretimè. See also, "a table," for a painting, p. 430; "piety," for pity, p. 467; "the imperial heaven" (empyreal), p. 485; and Gregory of Nazianzen, p. 420. The book contains some most extraordinary names, particularly the illustrious "Echebar, who reigned in Mogor;" and the hero, whom Bishop Heber notices, "Veneatapadino Ragium, king of Narsinga," p. 427. Is this rival to Chrononhotontologos a champion in some old romance? I am equally at a loss to guess who is meant by the learned Theban, " Panniculus," p. 440; Gabrion," p. 475; "Titus Etherius," p. 441, and many more; or what "Aurelianus" he was who "died dancing," ibid. I omit, as less decisive, specimens of weak credulity, such as, "the sickness of Mæcenas, who slept not, nor closed his eyes, in three whole years," p. 438; or the city of Quinsay, containing "fourscore millions of souls," p. 421, because Bishop Heber has given some reasons against arguments founded on such presumptions. (Life, p. ccclx. note R.R.) Nor do I lay much stress on many specimens to be collected of cold and repulsive conceits, though I think what is said of "Holland sheets" and "coverlets," in the place of torments, p. 531, or the reason why we are "invited to a supper, not a dinner," p. 509, might well revolt those who understand the pathos and moral impression which shine through the playful wit of Taylor. But, 3. It is evident, from internal proofs, that the writer was a Romanist. "Let us furnish ourselves with provision, and a viaticum for eternity."-p. 425. "How many are called Highness, and Excellence, who are of base and abject spirit, continue in mortal sin."—p. 427. "St. John says, that heaven and earth shall fly from the presence of the Judge; .........because neither the saints of heaven shall there favour thee, nor the powers of earth assist thee."-p. 458. "So foul and horrid is a mortul sin in its own nature, that, though it passed only in thought, and none knew it but God and he who committed it, and which endured no longer than an instant, yet it deserves the torments of hell for all eternity."— p. 535. It is plain that the writer was imbued with the distinction of sins mortal and venial usual with writers of his communion. This sentence appears to be translated from the Latin, and I think it is a scholastic definition. We know what Taylor thought of this distinc tion. "Lest our conscience might flatter us, and be ignorant of some faults, our guardian angel shall then be fiscal and accuser."-p. 463, and again, 480. I am not aware that Jeremy Taylor has any mention of the doctrine of guardian angels, in any of his writings. What the author of the "Contemplations" says on this subject, as well as what is said of "the four gifts of glory" given to the bodies of the saints, p. 478, and of "the three gifts of blessedness" bestowed upon their souls, p. 496, seems to be borrowed from the schoolmen. There is much said upon these subjects, which might have shewn the author of the "Physical Theory of another Life" that his fantastic flights are not original. "What joy shall the saints receive, when God shall discover unto them those high secrets, and above all, that sublime mystery of the Trinity of persons in the Unity of essence."-p. 501. I do not know that this is a conception unworthy of a purer school. But it seems a mark of Roman mysticism, as we find nothing so constant in their lives of saints as these visions of the Trinity. For instance, one of Loyola's biographers says of him, "Muchas vezes estando fuera de si, vio, como in un espejo, el inefable misterio di la Santissima Trinidad, trino en personas, y uno en la essencia." Nieremberg. Vida de S. Ignacio. Madrid 1636. Of the same kind is "the sensitive knowledge of the humanity of Christ," with a strange interpretation of John, xvii. 3, p. 505. But the part of the treatise which speaks most decisively to this point, is that in which a coarse invention is racked to explore new torments for the damned: ****Actiolinus, the tyrant," (probably Ezzelin da Romano, tyrant of Padua,) "as Paulus Jovius writes, had many prisons, full of torments, miseries, and ill smells; insomuch as men took it for a happiness to die, rather than to be imprisoned, because, being loaded with irons, afflicted with hunger, and poisoned with the pestilential smell of those who died in prison, and were not suffered to be removed, they came to end in a most slow but cruel death. But what were those prisons to that of hell, in respect of which they may be esteemed as paradise full of jessamines and lilies?”— p. 516. "Unsavoury smells, so proper unto prisons, shall not be wanting in that infernal dungeon...... If a match of brimstone be offensive here, what shall such a mass of that stuff be in hell? Secondly, the bodies of the damned shall cast forth a most horrible stink of themselves, and that more or less, according to the quality of their sins."―ibid. Again, "Hell is the world's sink, and the receptacle of all the filth of this great frame, &e. How great must the stink and infection be, &c. ....Bonaventure goes so far as to say that if one only of the damned were brought into this world, it were sufficient to infect the whole earth, Neither shall the devils send forth a better smell, &c."-p. 521. I cannot quote this more at length. It is the very stuff which is quoted from Pinamonti, in your last December Number, p. 648-9. Can any man believe that the imagination of Taylor would have revelled in such gross conceptions, the very βόρβορος παχὺς καὶ σκὼρ adì vōr of a Pagan Tartarus, or the "Gente attuffata in uno sterco," of the Florentine Inferno! If not, let us hope that this strange treatise, so ill authenticated, and bearing such apparent marks of its supposititious origin, may never in future be mixed up with the golden thoughts and glowing words of "the most amiable" of Anglican theologians. I am, Sir, yours very faithfully, E. C. VOL. XII.-August, 1837. 2 A CORRESPONDENCE. CARE OF YOUNG PERSONS AFTER LEAVING THE NATIONAL MR EDITOR,-Some time ago I addressed a letter to you upon the above subject, which you did me the honour to insert in the British Magazine, (vol. ix. p. 51,) in which I asked "whether it might not be possible to devise a plan for keeping up some kind of connexion with those who have left our schools," or if this had been done by any of your correspondents or readers? I begged of them "to state what their plan had been, and what was the result of their experience." I am not aware that this letter called forth any reply, although I am inclined to think that the subject of it has frequently presented itself to the minds of persons connected with charity schools; at all events, all the individuals, in different parts of the country, with whom I have spoken on the subject, have expressed their interest in it, and a wish to see such a scheme carried into execution. My object in writing the present letter is to state what has been done on this head in a school with the management of which I am connected, and in the welfare of which I am much interested. Our plan is yet in its infancy, being only two years old; but its first fruits have been so gratifying, and it seems to promise such an abundant harvest of good, that I am anxious to record even these results of our short experience in your pages, and to tempt others to follow in our steps. As is usual, I believe, in similar institutions, we have an annual public examination of the children in our national schools, to which the subscribers and benefactors are invited. Upon the last two occasions we have also invited such of our old scholars as had left the school with good characters, and continued to deserve our approbation; and in writing to their masters or mistresses, requesting them to give their servants permission to accept our invitation, we have also requested them to send us a letter containing a written character of the young person in their employment; and these written characters (many of which, of the most satisfactory kind, we have received) are registered in a book, with the name of the young person, his age, his situation, the length of time he has been in it, and any other remarks which his peculiar circumstances may suggest. After the examination of the children at present in our schools is over, our attention is more particularly directed to our old scholars, whom we endeavour to amuse and entertain in the best manner we are able; but the nature of this must depend so much of the schools, and upon the means of those connected with them, that upon the locality it is impossible to lay down any general rule. It will be generally found, I think, that such guests are not very difficult to please. practicable, it would be desirable, I think, to give a small reward, If either in money or books, to those who had remained the longest time in their situations; but this, of course, must depend upon circum stances. How far it would be desirable to attach any directly religious instruction or advice to such a meeting, I am not prepared to say; but |