the main assumption), upon enumeration of the former syllogisms, mention something of it (by way of enumeration) that so the thoughts of your reader might not stray from the subject, which is to enforce the necessity of prayer: or else alter the title, and make it comprehensive of both the the parts, as of God, and of prayer, or something equivalent. I do greatly approve the reasons you have given for that long digression, to convince those who doubted, Democritus, Leucippus, Diogenes, Epicurus, and the late Pseudo-politics, with those who faintly assented, as Pythagoras, Anaxagoras, Plato, the Stoics, Politicians, and Legislators: but I suppose that, since Sextus Empiricus was but a diligent collector of the placets and opinions of other philosophers, you shall do more honour to your book by omitting the so frequent citing of him: it will sufficiently gratify the reader to see his scruples satisfied, and their errors convinced, without so particular an account whether you deduced the opinions from the fountain or from the stream. And therefore you shall better cite Diogenes Laertius or Cicero than Campanella, for that passage concerning the qualities of atoms; and it is more proper to allege Basil de legendis Ethnicorum scriptis, Augustin de Doctrinâ Christiana, or Socrates Scholasticus, to prove the lawfulness and benefit of asserting your opinions by examples out of heathen poets, &c., than Sir W. Raleigh's History of the World, who was but of yesterday. Neither would I mention Selden, where you might cite Lactantius, Clemens, Josephus, or Eusebius: because they are authors which every man will judge you might read. And rather Fonseca, or indeed Molin, than Pinellus, who brought that opinion from them.-And here, by the way, touching what you affirm concerning the fallen angels' intuitive knowledge, there be that will reply that Lucifer was never in patria but in via only; for so St. Augustine, in those excellent treatises de Corruptione et Gratià and De Dono Perseverantiæ; that the fallen angels never saw God as Authorem gratiæ, but as cultoremnaturæ, enigmatically and not intuitively, being then in probation only, as was man, and had the same use of their will: God only at that moment confirming Michael and his fellows who refused to come into the rebellious party, what time as he condemned the dragon, and the rest of those lapsed spirits.

Touching the eternity of the world, I suppose you mean de eternitate absolutà: for it were else hard to say which was first, the sun, or the light which it projects; since they are not only inseparable but simul tempore. God created the world in his mind from eternity, say they: or, as others, Deus fecit æternitatem, æternitas fecit mundum. So Mercurius in Pimander.

In that passage where you prove the existence of a Deity from the wonderful structure of the microcosm, Lactantius his book De opificio Dei would extremely delight and furnish you: and so, in all that Scala visibilium ad invisibilia, Dr. Charleton's "Darkness of Atheism," c. iv. 1. 5, p. 130, which I therefore mention to you, because one would not say much of that which has already been said in English. Would it not do also well to speak something of natural conscience?—I suppose where you speak of the pismire, and other insects, you mean they have not an intellectual memory; for a sensitive doubtless they have: and here you might appositely have said something concerning that Animalis Religio, of which Saint Ambrose speaks, distinguishing it from Aquinas' Religio rationalis.

Concerning the lenity of God, upon which you have most rationally dilated, the 10th chapt. of the I. book of Proclus would extremely delight you. Touching the knowledge of God, you must by all means consult that admirable little treatise of M. Felix his Octavius; and S' Aug. de Concubitu Angelorum, about our prayers to them: in which you have so imitated the divine S Hierom, by your constant assertion of the Paradise deduced from Scripture, that more cannot be wished; yet something which St Paul has said 2 chapt. Epist. ad Coloss. and in the 9th of Ecclesiast. may be applied.

They affirm that the devil may be an aerial body, and by that means enter into men's bodies without our perception: but I will not importune you further with these trifles: only I will mind you of one passage of Jamblicus, speaking of the natural sense of God in Man. Ante omnem (saith he) usum rationis inest naturaliter insita Deorum notio : imd tactus quidem divinitatis melior quàm notitia: and to that purpose Cicero de Nat. Deor., Seneca de Providentia, the Golden Verses of Pythagoras, and more expressly Lac

tantius, 1. 3. c. 9, where he proves cultum Dei to be naturally in man, making it a formal part of its definition, Animal Rationale Religiosum. To conclude, Augustine, Clemens, Lactantius, Cyril, Arnobius, Justin Martyr, of old, of the neoterick, [modern] Aquinas, Plessis Mornay, Dr Andrews, Grotius, Dr Hammond, in a particular opusculum, I. L. Vives, Bradwardine de Causâ Dei, Valesius de Sacra Philosophiâ, Campanella, and our most ingenious Mr. Moore in his Antidote against Atheism, have all treated on this subject, but in so different a manner, and with so much confusion and prolixity, some few of them excepted, that it will greatly add to the worth and lustre of your piece, who have comprehended so much in so little and to so excellent purpose. I wish you had as perfectly made good your promise in what remains, as in what you have begun, I mean, touching the form, matter, posture, place, and other circumstances of prayer, in which you would do wonders upon second thoughts.-Sir, I have been bold to note places with my black-lead where your amanuensis has committed some spalmatas, and peradventure some pressions may be advantageously altered at your leisure. But there is nothing in all this by which you will more assert your own judgment, than in leaving out the eulogy which you are pleased to honour me withal, in citing me as an author of any value. By this, Sir, you see how bold I am, both to trouble you with my follies, and then to beg pardon for them; but, as I said at first, you must blame yourself, partly for enjoining me, and partly for allowing me no more time. But he that has the perusal of any of your discourses, cannot but emerge with the greatest advantages. It was the saying of the great Salmasius, and shall be mine, Nihil moror libros, et combustos omnes velim, si doctiores tantum, non etiam meliores, qui dant illis operam, reddere idonei sunt. But such, Sir, is your excellent book, and such is your conversation, from which I do always re. turn both more learned and better, who am, Sir, your, &c.

ex

DEAR SIR,

Jeremy Taylor to John Evelyn.'

22 Feb., 1656-7.

I know you will either excuse, or acquit, or at least pardon me that I have so long seemingly neglected to make a return to your so kind and friendly letter: when I shall tell you that I have passed through a great cloud which hath wetted me deeper than the skin. It hath pleased God to send the small pox and fevers among my children and I have, since I received your last, buried two sweet, hopeful boys; and I have now but one son left, whom I intend (if it please God) to bring up to London before Easter; and then I hope to wait upon you, and by your sweet conversation and other divertisements, if not to alleviate my sorrows, yet, at least, to entertain myself and keep me from too intense and actual thinkings of my troubles. Dear Sir, will you do so much for me, as to beg my pardon of Mr. Thurland, that I have yet made no return to him for his so friendly letter and expressions. Sir, you see there is too much matter to make excuse; my sorrow will, at least, render me an object of every good man's pity and commiseration. But for myself, I bless God I have observed and felt so much mercy in this angry dispensation of God, that I am almost transported, I am sure highly pleased, with thinking how infinitely sweet his mercies are when his judgments are so gracious. Sir, there are many particulars in your letter which I would fain have answered; but still my little sadnesses intervene, and will yet suffer me to write nothing else: but that I beg your prayers, and that you will still own me to be,

Dear and honoured Sir,

Your very affectionate friend and
hearty servant,

JER. TAYLOR.

1 Printed from a letter in the British Museum (No. 4274, add. MSS. 51), which, although it has no superscription, was evidently addressed to Evelyn. Heber has inserted it in his Life of Bishop Taylor. From the date of this letter, it would seem that Taylor's recent detention in the Tower had lasted but a very short time.

of me.

John Evelyn to the Honourable Robert Boyle.'

Sayes-Court, 9 May, 1657.

SIB, I should infinitely blush at the slowness of this address, if a great indisposition of body, which obliged me to a course of physic, and since, an unexpected journey (from both which I am but lately delivered), had not immediately intervened, since you were pleased to command these trifles I have omitted those of brass, &c., because they properly belong to etching and engraving: which treatise, together with five others (viz. Painting in Oil, in Miniature, Anealing in Glass, Enamelling, and Marble Paper) I was once minded to publish (as a specimen of what might be fur-" ther done in the rest) for the benefit of the ingenious: but I have since been put off from that design, not knowing whether I should do well to gratify so barbarous an age (as I fear is approaching) with curiosities of that nature, delilivered with so much integrity as I intended them; and lest by it I should also disoblige some, who made those professions their living; or, at least, debase much of their esteem by prostituting them to the vulgar. Rather, I conceived that a true and ingenious discovery of these and the like arts, would, to better purpose, be compiled for the use of that Mathematico-Chymico-Mechanical School designed by our noble friend Dr. Wilkinson, where they might (not without an oath of secresy) be taught to those that either affected or desired any of them: and from thence, as from another Solomon's house, so much of them only made public, as should from time to time be judged convenient by the superintendent of that School, for the reputation of learning and benefit of the nation. And upon this score, there would be a most willing contribution of what ingenious persons know of this kind, and to which I should most freely dedicate what I have. In the meantime, Sir, I transmit you this varnish, and shall esteem myself extremely honoured, that you will farther command whatsoever else of this, or any other kind I possess, who am, Sir, your, &c.

I beseech you, Sir, to make my most humble service acSee Diary, vol. i. p. 329.