publisher to the "Collection of Offices." Taylor's theology, which was surpassed by his eloquence, brought him into trouble with the calmer and more careful Divines of his own Church, as well as with the Presbyterians; his "Treatise on Repentance" drawing tears from the eyes of Sanderson, who complained that his friend was pulling down the ancient landmarks of the Christian faith. His controversy with Jeanes, the Presbyterian, proved that Taylor had a quick temper--that instead of "receiving furies and indiscretions like a stone into a bed of moss and soft compliances," he could send out angry words like fire when the flint and steel come into collision. With ruffled temper, when the controversy was over, he remarked: "I have been so pushed at by herds and flocks of people that follow anybody that whistles to them, or drives them to pasture, that I am grown afraid of any truth that seems chargeable with singularity;" and thus it appears that he had to pay the penalty of unpopularity and opposition, which all men must pay who, whether right or wrong, venture to differ from the theological opinions of their brethren. In a nobler and sweeter tone he confessed, when the wings of his spirit were smoothed once more: "For my part I have learned to humble myself, and to adore the inscrutable paths of the Most High. God and truth are still the same, though the foundations of the world be shaken." And again: "We are reduced to that religion which no man can forbid--which we can keep in the midst of a persecution--by which the martyrs in the days of our fathers went to heaven--that by which we can be servants of God, and receive the Spirit of Christ, and make use of His comforts, and live in His love, and in charity with all men, and they that do so cannot perish." With exquisite delicacy and pathos, Taylor alludes to his poverty in a letter to Evelyn (1656): "Sir, I know not when I shall be able to come to London, for our being stripped of the little reliques of our fortune remaining after the shipwreck leaves us not cordage nor sails sufficient to bear me thither." Taylor is supposed, but not with any sufficient foundation, to have at one period held a pastoral charge in London; certainly he obtained induction to a Lectureship at Lisburn, in Ireland. Residing at Portmore, in the enjoyment of Lord Conway's hospitality, he found repeated there some of the charming scenes and also some of the associations and advantages of Golden Grove. Yet, again, the great preacher's repose was interrupted by a fanatical Presbyterian, who informed against him as a dangerous man who used the sign of the cross in baptism. Writing in 1659-60, Taylor remarks: "I had been in the worst of our winter weather sent for to Dublin by our late Anabaptist Commissioners, and found the evil of it so great that in my going I began to be ill, but in my return had my ill redoubled." The Restoration found him bringing through the press the _Ductor Dubitantium_.[339]