A Charge addressed to the Rev. John H. Davies, B.A. By James Davies. The Demerara Martyr. Memoirs of the Rev. John Smith, Missionary to Demerara. By Edwin Angel Wallbridge. With a Preface by Rev. W. G. Barrett.

Christ's Intercessory Prayer. Six Discourses on the Seventeenth Chapter of St. John. Preached in April and May, 1848. By Rev. Edward Scobell, M.A.

The Duties and Defects of Dissenters of the Present Day, in reference to the Ecclesiastical Establishment of this Country. In 12 Lectures. By Rev. W. Thorn, Winchester.

Principles of Political Economy, with some of their Applications to Social Philosophy. By John Stuart Mill. 2 vols.

Posthumous Works of the Rev. Thomas Chalmers, D.D., LL.D. Edited by the Rev. William Hanna, LL.D. Vol. IV.

Final Memoirs of Charles Lamb; consisting chiefly of his Letters not before published, with Sketches of some of his Companions. By Thomas Noon Talfourd, one of his Executors. 2 vols.

History of the Jesuits, from the Foundation of their Society to its Suppression by Pope Clement XIV, their Missions throughout the World, their Educational System and Literature, with their Revival and Present State. By Andrew Steinmetz. Wood-engravings by George Measom. 3 vols.

The Revolutions of 1848, a Recommencement of the Judgments upon the Papacy. By Charles Richard Cameron, M.A. Oxford.

A Guide to Family Devotion, in a Series of Supplications, Prayers, and Thanksgivings. By Rev. Edmund Baker. Second Edition.

The Government Grant to Juggernaut's Temple. A Letter to Henry St. George Tucker, Esq., Chairman of the Court of Directors to the Hon. East India Company. By Rev. James Peggs, late Missionary at Cuttack, Orissa. A Voice from India. The Present State of British Connection with Idolatry, and Mahomedanism, particularly the Government Grant to the Temple of Juggernaut, aud numerous other Temples in India. A Letter to the Right Hon. Sir J. C. Hobhouse, Bart., M.P., President of the India Board. By Rev. James Peggs.

Chambers's Books for the People. History of the French Revolutions, from 1789 till the Present Time.

Studies of First Principles. By James Baldwin Brown, A.B. No. II. Independency; a Study of an Independent of an Old School.

Memoir of the Rev. Henry Duncan, D.D., Minister of Ruthwell. By the Rev. George I. C. Duncan.

The Power of Faith. A Sermon, preached in Essex-street Chapel. By John Gordon.

The Treasury of Natural History; or, a Popular Dictionary of Animated Nature. Illustrated with upwards of 800 figures in wood, engraved expressly for this work. By Samuel Maunder.

The Business of Life. By Catherine Sinclair.

Original Plans of Thought for Village Preachers. By a Country Pastor. Draft of a Proposed National Address to the Queen.

Narrative of a Remarkable Transaction in the Early Life of John Wesley. From an Original Manuscript in his own Handwriting, never before published.

An Inquiry into the Existence of a Personal Devil.

Outline Scripture Maps. Palestine; the Journeys of the Israelites; the Travels of St. Paul; and Jerusalem. By J. R. Major, M.A.

A Key to the Outline Scripture Maps (as above). By J. R. Major, M.A.

THE

ECLECTIC REVIEW

FOR OCTOBER, 1848.

ART. 1.-1. The Works of the Rev. John Howe, M.A., as published during his life: comprising the whole of the Two Folio Volumes, Edition 1724. With a Life of the Author. By the Rev. J. P. Hewlett. In three volumes, 8vo. London: Tegg and Co. 1848. 2. Bishop Jeremy Taylor, his Predecessors, Contemporaries, and Successors. A Biography. By the Rev. Robert Aris Willmott, Incumbent of Bear Wood, Berks. London: John W. Parker. 1847. AFTER two centuries of vulgar execration, the period of the British Commonwealth is beginning to be understood. The advocates of civil and religious freedom, especially, turn towards it a reverential eye, for all that is great in genius, patriotism, or undefiled religion, and mourn that the mantles of the mighty dead should never have fallen upon their degenerate children. Amidst the dangers and tumults of that soul-stirring period, religious men were not ashamed of their patriotism, nor patriots of their religion; and from the combination of the two most powerful principles of action arose that general earnestness of character, which gave to England her wisest statesmen, and profoundest theologians, as well as her sublimest poet, and her loftiest song. What Switzerland is to the other countries of Europe, such is the age of the Commonwealth to the other periods of British history, an age of Alpine glories, where, amidst the roar of storms and cataracts, forms of colossal grandeur are seen, towering into the sky, as though they had less to do with earth than heaven.

Amongst the great theologians of that day, there are two, of

opposite parties, who stood out prominently from the rest: Jeremy Taylor, born at Cambridge in 1613, and John Howe, at Loughborough, on the 17th of May, 1630, the same year in which Charles the Second was born. Besides the similarity of their fame and occupation, as divines and each the facile princeps of his party, there are several points of resemblance, in the birth, history, and personal endowments of these illustrious men, which, considering their opposite interests, are not a little remarkable.

Jeremy Taylor's father was the lineal descendant of Dr. Rowland Taylor, who suffered martyrdom for his protestant principles, in the days of Mary. The father of John Howe was also a sufferer, though in a less degree, for conscience sake, having been driven from his flock and country by the intolerance of Laud; and to this resemblance we must add the privations which Howe and Taylor themselves experienced, the latter in the service of church and state, the former for civil and religious freedom. Both of them, moreover, arrived at eminence through precisely the same course of preparatory study, beginning at Cambridge, and finishing their academical career at Oxford-Taylor at All Souls, Howe at Magdalene. Each of them graduated in the two universities, and each arrived at the honours of a fellowship, after having made the Holy Scriptures, together with the philosophy of the ancients and the learning of the Schools, their principal study.

By a similarity of personal good fortune, both Howe and Taylor were remarkably graceful and handsome-looking men; and, with nothing but their portraits, the mere shadows of what they were, to look upon, we may conclude that, in a room of perfect strangers, either of them would have attracted universal notice; though there is no other resemblance of form or feature between them. In the exquisitely regular and wellturned features of Taylor's calm and open countenance, we see a beauty which Phidias or Apelles might have coveted for a model, greatly heightened by an air of devout though melancholy sadness, which throws a relieving shadow over the whole. It may be regarded, as it was by Rust, without much extravagance, as the thoughtful, etherial beauty of an angel; but, we must add, of a dejected angel, whose brightness had been dimmed with sorrow. The features of Howe, though less distinguished by that chiselled smoothness which we have noticed in those of Taylor, are much more expressive of masculine strength and dignity, and, taken as a whole, are equally handsome and impressive. In his aspect the same devout thoughtfulness, together with a loftier earnestness, is conspicuous; but along with it, a humorous wit, which,

though subdued, could evidently be employed on suitable occasions with great effect, either in the way of sarcasm or amusement. His eye, less open and full, is that of a person who had the power of looking within as well as without; and, though like Taylor he has evidently had a close acquaintance with adversity, his countenance also assures us that he has risen above its power. We discover the same benevolence, courtesy, and refinement of taste, in the lineaments of the one and the other; but, combined with great modesty, there is in those of Howe, the magnanimity of one who was accustomed to meet the great Lion of the Commonwealth face to face, and stood prepared, if conscience required, to beard him in his lair. Taylor was above the middle height, but Howe was very tall and graceful. He had,' says Calamy, who knew him, 'a good presence, and a piercing but pleasant eye, and there was that, in his looks and carriage, that discovered he had something within that was uncommonly great, and tended to excite veneration.'

In the attitudes in which Howe and Taylor are drawn, we discover the same difference between them as in their features; that of Taylor is more inclined and flexible; that of Howe, more stately and erect. It will be seen, however, that both, notwithstanding the difference of their appearance, were very handsome men; and it is not a little remarkable, that to personal appearance both were indebted for the very similar offices to which they were raised-the latter as chaplain to Oliver Cromwell, the former to Charles the First, whose illegitimate daughter became afterwards his wife. In speaking of Taylor,

His youth, his eloquence,' says Mr. Willmott, and his exceeding beauty of appearance and charm of manner, made a lively impression upon his congregations, who took him, in the inflated language of Rust, for some young angel, newly descended from the visions of glory.' Rumours of his powers and reputation quickly reached Lambeth, whither he was summoned, to preach before the primate. . . . . Rust tells us that the sermon of Taylor excited the wonder of Laud: 'it was beyond exception and beyond imitation; yet the wise prelate thought him too young, but the great youth humbly begged His Grace to pardon that fault, and promised, if he lived, he would mend it.'-Willmott's Bishop J. Taylor, &c. p. 93.

The irresistible impression which the fine appearance of Howe made upon the mind of the great Protector of the Commonwealth, is yet more remarkable.

In the life of Howe, prefixed to his works and published in 1724, Dr. Calamy says, Mr. Howe, having occasion to take a journey to London, was detained there longer than he intended. He had the curiosity to go one Lord's-day (and it was the last that he designed to

continue in town) to be an auditor at the chapel at Whitehall. Cromwell, who generally had his eyes everywhere, spied out Mr. Howe in the auditory, knew him by his garb to be a country minister, thought that he discerned something more than ordinary in his countenance, and sent a messenger to him, to desire to speak with him when the worship was over. Upon his coming to him, Cromwell requested him to preach before him the Lord's-day following.

Mr. Howe was surprised by the unexpected motion, and modestly desired to be excused. Cromwell told him it was a vain thing to attempt to excuse himself, for he would take no denial. Mr. Howe pleaded that, having dispatched what business he had in town, he was tending homewards, and could not be absent any longer without inconvenience. Cromwell inquired what great damage he was liable to sustain by tarrying a little longer? Mr. Howe replied that his people, who were very kind to him, would be uneasy, and think he neglected them and slighted their respect. Cromwell promised to write to them himself, and to send down one to supply his place; and actually did so; and Mr. Howe stayed. . . When he had given him one sermon, Cromwell still pressed for a second and a third, and at last . . . nothing would serve but he must have him to be his household chaplain. . . . Mr. Howe did all that lay in his power to excuse himself, but no denial would be admitted; and at length (though not without great reluctance) he was prevailed upon . . . to remove his family to Whitehall, where several of his children were born.''-Hewlett's Brief Memoir, p. 13.

The resemblance, thus conspicuous in the early lives of our great Churchman and Nonconformist, grows stronger in the subsequent stages of their history. For it was through trials, difficulties, and dangers, of precisely the same kind, that they were led into the scenes which afforded them the leisure, disposition, and, perhaps, in some degree, the ability for those wonderful productions which have rendered them so illustrious.

At the outbreak of the civil war, Taylor held the rectory of Uppingham, a small market town in Rutlandshire; where, by his exemplary life and brilliant talents, he appears greatly to have endeared himself to the people. At the downfall of Charles, a general sequestration of the livings of the clergy who had followed his standard took place; and, after some delay, Taylor was ejected. His biographer, Mr. Willmott, complains most bitterly of this step, as an act of flagrant persecution; and manages, by the aid of very doubtful facts and a thoroughly clerical imagination, to give to the transaction as dismal a hue as possible. But, upon what grounds his ejection can be regarded as an act of persecution, or even of injustice in the mildest sense of the term, we are at a loss to perceive. He was the avowed champion of a church which had made herself drunk with the blood of saints, and continued to hold the deadly chalice in her hands until Cromwell dashed it from her lips. He had been the known follower,