Many of the discourses delivered by him were printed in "The Lion." which was first published in 1828. In 1827 Mr. Taylor was tried at Guildhall for blasphemy, and was sentenced to imprisonment in Oakham gaol for one year. In Oakham he wrote "The Diegesis" and "Syntagma." After his release from prison in 1829, he, together with Richard Carlile, made a tour through England on an Infidel mission, commencing with a challenge to the Cambridge University. In 1830 and 1831 he delivered a series of discourses, which are printed together under the title of "The Devil's Pulpit." On the 4th July, 1831, he was again tried for blasphemy and sentenced to two years' imprisonment In 1833 he delivered a number of discourses, which were printed in the "Philalethean." He was the friend and companion of Richard Carlile for several years. It is difficult to quote from Robert Taylor's works, unless at the risk of doing him great injustice, and we must therefore refer our readers to the works we have named. The following is from "The Devil's Pulpit:"-- "The gentlemen who distribute religious tracts, the general body of dissenting preachers, and almost all persons engaged in the trade of religion, imagine themselves to have a mighty advantage against Infidels, upon the strength of that last and reckless argument--that whether the Christian religion be true or false, there can be no harm in believing; and that belief is, at any rate, the safe side. Now, to say nothing of this old Popish argument, which a sensible man must see is the very essence of Popery, and would oblige us to believe all the absurdities and nonsense in the world: inasmuch as if there be no harm in believing, and there be some harm and danger in not believing, the more we believe the better: and all the argument necessary for any religion whatever would be, that it should frighten us out of our wits: the more terrible, the more true: and it would be our duty to become the converts of that religion whatever it might be, whose priests could swear the loudest, and damn and curse the fiercest. But I am here to grapple with this Popery in disguise, this wolfish argument in sheepish clothing, upon Scriptural ground, and on Scriptural ground only; taking the Scriptures of the Old and New Testament, for this argument's sake, to be divine authority. The question proposed is, 'Whether is the believer or the unbeliever the more likely to be saved, taking the Scriptures to be of divine authority!' And I stand here, on this divine authority, to prove that the unbeliever is the more likely to be saved: that unbelief, and not belief, is the safe side, and that a man is more likely to be damned for believing the gospel, and because of his having believed it, than for rejecting and despising it, as I do.... But, if a patient hearing be more than good Christians be minded to give us, when thus advance to meet them on their own ground, their impatience and