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unlawful desires; and by this time the monsters and diseases will be numerous and intolerable, when God's heavy hand shall press the sanies and the intolerableness, the obliquity and the unreasonableness, the amazement and the disorder, the smart and the sorrow, the guilt and the punishment, out from all our sins, and pour them into one chalice, and mingle them with an infinite wrath, and make the wicked drink of all the vengeance, and force it down their unwilling throats with the violence of devils and accursed spirits.” That this Tartarean drench displays the imagination rather than the discretion of the compounder; that, in short, this passage and others of the kind are in a bad taste, few will deny at the present day. It would doubtless have more behoved the good bishop not to be wise beyond what is written, on a subject in which Eternity is opposed to Time, and a death threatened, not the negative, but the positive Oppositive of Life; a subject, therefore, which must of necessity be indescribable to the human understanding in our present state. But I can neither find nor believe, that it ever occurred to any reader to ground on such passages a charge against Bishop TAYLoR's humanity, or goodness of heart. I was not a little surprised therefore to find, in the Pursuits of Literature and other works, so horrible a

sentence passed on Milton's moral character, for a passage in his prose-writings, as nearly parallel to this of Taylor's as two passages can well be conceived to be. All his merits, as a poet forsooth—all the glory of having written the PARADise Lost, are light in the scale, nay, kick the beam, compared with the atrocious malignity of heart expressed in the offensive paragraph. I remembered, in general, that Milton had concluded one of his works on Reformation, written in the fervor of his youthful imagination, in a high poetic strain, that wanted metre only to become a lyrical poem. I remembered that in the former part he had formed to himself a perfect ideal of human virtue, a character of heroic, disinterested zeal and devotion for Truth, Religion, and public Liberty, in Act and in Suffering, in the day of Triumph and in the hour of Martyrdom. Such spirits, as more excellent than others, he describes as having a more excellent reward, and as distinguished by a transcendent glory: and this reward and this glory he displays and particularizes with an energy and brilliance that announced the Paradise Lost as plainly as ever the bright purple clouds in the east announced the coming of the sun. Milton then passes to the gloomy contrast, to such men as from motives of selfish ambition and the lust of personal aggrandizement should, against their own light, persecute truth and the true religion, and wilfully abuse the powers and gifts intrusted to them, to bring vice, blindness, misery and slavery, on their native country, on the very country that had trusted, enriched and honored them. Such beings, after that speedy and appropriate removal from their sphere of mischief which all good and humane men must of course desire, will, he takes for granted by parity of reason, meet with a punishment, an ignominy, and a retaliation, as much severer than other wicked men, as their guilt and its consequences were more enormous. His description of this imaginary punishment presents more distinct pictures to the fancy than the extract from Jeremy Taylor; but the thoughts in the

latter are incomparably more exaggerated and horrific. All this I knew; but I neither remembered.

nor by reference and careful re-perusal could discover, any other meaning, either in Milton or Taylor, but that good men will be rewarded, and the impenitent wicked punished, in proportion to their dispositions and intentional acts in this life; and that if the punishment of the least wicked be searful beyond conception, all words and descriptions must be so far true, that they must fall short of the punishment that awaits the transcendently wicked. Had Milton stated either his ideal of virtue, or of depravity, as an individual or individuals actually existing? Certainly not! Is this representation worded historically, or only hypothetically Assuredly the latter! Does he express it as his own wish, that after death they should suffer these tortures 1 or as a general consequence, deduced from reason and revelation, that such will be their fate? Again, the latter only! His wish is expressly confined to a speedy stop being put by Providence to their power of inflicting misery on others! But did he name or refer to any persons, living or dead Î No! But the calumniators of Milton dare say (for what will calumny not dare say h that he had LAUD and STAFFord in his mind, while writing of remorseless persecution, and the enslavement of a free country, from motives of selfish ambition. Now, what if a stern anti-prelatist should dare say, that in speaking of the insolencies of traitors and the violences of rebels. Bishop Taylor must have individualized in his mind. HAMPDEN, Hollis, PyM, FAIRFAx, IREToN, and MILtoN ? And what if he should take the liberty of concluding, that, in the after description, the Bishop was feeding and feasting his party-hatred, and with those individuals before the eyes of his imagination enjoying, trait by trait, horror after horror, the picture of their intolerable agonies Yet this bigot would have an equal right thus to criminate the one good and great man, as these men have to criminate the other. Milton has said, and 1 doubt not but that Taylor with equal truth could have said it, “that in his whole life he never spake against a man even that his skin should be grazed.” He asserted this when one of his opponents (either Bishop Hall or his nephew) had called upon the women and children in the streets to take up stones and stone him (Milton). It is known that Milton repeatedly used his interest to protect the royalists; but even at a time when all lies would have been meritorious against him, no charge was made, no story pretended, that he had ever directly or indirectly engaged or assisted in their persecution. Oh! methinks there are other and far better feelings, which should be acquired by the perusal of our great elder writers. When I have before me on the same table, the works of Hammond and Baxter: when I reflect with what joy and dearness their blessed spirits are now loving each other: it seems a mournful thing that their names should be perverted to an occasion of bitterness among us, who are enjoying that happy mean which the human too-Much on both sides was perhaps necessary to produce. “The tangle of delusions which stifled and distorted the growing tree of our well-being has been torn away! the parasite weeds that fed on its very roots have been plucked up with a salutary violence. To us there remain only quiet duties, the constant care, the gradual improvement, the cautious unhazardous labors of the industrious though contented gardener—to prune, to strengthen, to engraft, and one by one to remove from its leaves and fresh shoots the slug and the caterpillar. But far be it from us to undervalue with light and senseless

detraction the conscientious hardihood of our prede-
cessors, or even to condemn in them that vehemence,
to which the blessings it won for us leave us now
neither temptation or pretext. We antedate the
feelings, in order to criminate the authors, of our pres-
ent Liberty, Light and Toleration.” (THE FRIEND,
54.)
If ever two great men might seem, during their
whole lives, to have moved in direct opposition, though
neither of them has at any time introduced the
name of the other, Milton and Jeremy Taylor were
they. The former commenced his career by attack-
ing the Church-Liturgy and all set forms of prayer.
The latter, but far more successfully, by defending
both. Milton's next work was then against the Pre-
lacy and the then existing Church-Government—
Taylor's in vindication and support of them. Milton
became more and more a stern republican, or rather
an advocate for that religious and moral aristocracy
which, in his day, was called republicanism, and
which, even more than royalism itself, is the direct
antipode of modern jacobinism. Taylor, as more and
moresceptical concerning the fitness of men in general
for power, became more and more attached to the
prerogatives of monarchy. From Calvinism, with a
still decreasing respect for Fathers, Councils, and for
Church-Antiquity in general, Milton seems to have
ended in an indifference, if not a dislike, to all forms
of ecclesiastic government, and to have retreated
wholly into the inward and spiritual church-commu-
nion of his own spirit with the Light, that lighteth
every man that cometh into the world. Taylor, with
a growing reverence for authority, an increasing
sense of the insufficiency of the Scriptures without
the aids of tradition and the consent of authorized
interpreters, advanced as far in his approaches (not
indeed to Popery, but) to Catholicism, as a conscien-
tious minister of the English Church could well ven-
ture. Milton would be, and would utter the same,
to all, on all occasions: he would tell the truth, the
whole truth, and nothing but the truth. Taylor
would become all things to all men, is by any
means he might benefit any; hence he availed him-
self, in his popular writings, of opinions and repre-
sentations which stand often in striking contrast with
the doubts and convictions expressed in his more
philosophical works. He appears, indeed, not too
sererely to have blamed that management of truth
sistam falsitatem dispensatiram) authorized and ex-
emplified by almost all the fathers: Integrum omnino
Doctoribus et cortus Christiani antistibus esse, ut dolos
tersent, falsa veris intermisceant et imprimis religionis
hostes fallant, dummodo veritatis commodis et utilitati
inserviant.
The same antithesis might be carried on with the
elements of their several intellectual powers. Mil-
ton, austere, condensed, imaginative, supporting his
truth by direct enunciations of lofty moral senti-
ment and by distinct visual representations, and in
the same spirit overwhelming what he deemed false-
hood by moral denunciation and a succession of pic-
tures appalling or repulsive. In his prose, so many
metaphors, so many allegorical miniatures. Taylor,
eminently discursive, accumulative, and (to use one
of his own words) agglomerative ; still more rich in
images than Milton himself, but images of Fancy,
and presented to the common and passive eye, rather
than to the eye of the imagination. Whether sup-
porting or assailing, he makes his way either by ar-
gument or by appeals to the affections, unsurpassed

even by the Schoolmen in subtlety, agility and logic
wit, and unrivalled by the most rhetorical of the
fathers in the copiousness and vividness of his ex-
pressions and illustrations. Here words that con-
vey feelings, and words that flash images, and words
of abstract notion, flow together, and at once whirl
and rush onward like a stream, at once rapid and
full of eddies; and yet still interfused here and there,
we see a tongue or isle of smooth water, with some
picture in it of earth or sky, landscape or living
group of quiet beauty.
Differing, then, so widely, and almost contrariant-
ly, wherein did these great men agree? wherein
did they resemble each other In Genius, in
Learning, in unfeigned Piety, in blameless Purity
of Life, and in benevolent aspirations and purposes
for the moral and temporal improvement of their fel-
low-creatures! Both of them wrote a Latin Acci-
dence, to render education more easy and less pain-
ful to children; both of them composed hymns and
psalms proportioned to the capacity of common con-
gregations; both, nearly at the same time, set the
glorious example of publicly recommending and sup-
porting general Toleration, and the Liberty both of
the Pulpit and the Press! In the writings of neither
shall we find a single sentence, like those meek
deliverances to God's mercy, with which LAUD ac-
companied his votes for the mutilations and lothe-
some dungeoning of Leighton and others!—nowhere
such a pious prayer as we find in Bishop Hall's
memoranda of his own Life, concerning the subtle
and witty Atheist that so grievously perplexed and
gravelled him at Sir Robert Drury's, till he prayed to
the Lord to remove him, and behold! his prayers
were heard; for shortly afterward this Philistine
combatant went to London, and there perished of
the plague in great misery' In short, nowhere shall
we find the least approach, in the lives and writings
of John Milton or Jeremy Taylor, to that guarded
gentleness, to that sighing reluctance, with which
the holy Brethren of the Inquisition deliver over a
condemned heretic to the civil magistrate, recom-
mending him to mercy, and hoping that the magis-
trate will treat the erring brother with all possible
mildness!—the magistrate, who too well knows what
would be his own fate, if he dared offend them by
acting on their recommendation.
The opportunity of diverting the reader from my-
self to characters more worthy of his attention, has
led me far beyond my first intention; but it is not
unimportant to expose the false zeal which has occa-
sioned these attacks on our elder patriots. It has
been too much the fashion, first to personify the
Church of England, and then to speak of different
individuals, who in different ages have been rulers
in that church, as if in some strange way they con-
stituted its personal identity. Why should a clergy-
man of the present day feel interested in the defence
of Laud or Sheldon Surely it is sufficient for the
warmest partisan of our establishment, that he can
assert with truth, when our Church persecuted, it
was on mistaken principles held in common by all
Christendom ; and, at all events, far less culpable
was this intolerance in the Bishops, who were main-
taining the existing laws, than the persecuting spirit
afterwards shown by their successful opponents, who
had no such excuse, and who should have been
taught mercy by their own sufferings, and wisdom by
the utter failure of the experiment in their own case.
We can say, that our Church, apostolical in its faith,

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Facile credo, plures esse Naturas invisibiles quam visibiles in rerum universitate. Sed horum omnium familiam quis nobis enarrabit 3 et gradus et cognationes et discrimina et singulorum munera? Quid agunt 1 quae loca habitant Harum rerum notitiam semper ambivitingenium humanum, nunquam attigit. Juvat, interea, non diffiteor, quandoque in animo, tanquam in tabulá, majoris et meliorismundi imaginem contemplari: nemens assuefacta hodierna vitae minutiis se contrahat nimis, et tota subsidat in pusillas cogitationes. Sed veritati interea invigilandum est, modusque servandus, ut certa ab incertis, diem a nocte, distinguamus.-T. BURNET: ...Archæol. Phil. p. 68.

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The weddingguest heareth the bridal music; but the Mariner continueth his tale.

The ship drawn by a storm toward the south pole.

The land of ice. and of fearful sounds, where no living thing was to be seen.

Till a great seabird, called the Albatross, came through the snowfog, and was received with arrest joy and hospital

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