"the doctrine of the Trinity is a plain doctrine in Scripture?" In fact, this manuscript is involved in mystery; but supposing the possibility of its genuineness, I am inclined to adopt a remark applied to the seraphic and pious Dr. Watts, in reference to the gigantic MILTON, that "he had studied the doctrine of the Trinity, as some Indian devotees are said to have contemplated the sun, till their own sight was darkened." Affecting instances these, of the errors into which the most powerful minds might be led, if they are not satisfied to recieve the mysteries of the gospel, as matters to be believed upon the authority of divine inspiration, and not to be explained by the feeble and darkened reason of fallen nature. Happy would it have been for these two great men, had they been influenced in all their reasonings on the nature and perfections of Jehovah, by the sentiment and spirit of the following most admirable couplet :

"Where reason fails, with all her powers,
There faith prevails, and love adores."*

WATTS.

It is a very remarkable feature in the history of some of the most eminent men whom God has raised up for usefulness in his church, that they should have lived long enough to have exhibited in their old age such remarkable proofs of imbecility, as to prove that the best of men are not perfect, either in grace or in knowledge; and that no man should glory in men.' Such men as Cranmer, and Watts, and Milton, might have been supposed to be a kind of super-human beings, not partaking of the weaknesses and infirmities of men in general: but who that

66

* As to the history of the finding of this manuscript in the State Paper Office, I must refer the reader to the Preface to the translation, and to Todd's Account of MILTON, published in 1826.

are acquainted with the aberrations and folly which they manifested, but will unite in the truth of that trite maxim, "The best of men are but men at the best ;" or of this, "All is not good that good men do, nor wise that wise men say." Such things, whether recorded by the pen of inspiration, or of common history, are written for our learning, not for our imitation, but for our admonition, to the intent we should "trust in the Lord with all our heart,' and not to "lean to our own understanding," as they evidently did. In regard to matters of faith, we are taught in various ways "not to call any man master, because one is our master, even Christ.'

Such was my veneration for the character of MILTON, before I read this "Treatise of Christian Doctrine,” that I had placed him, as a theologian, in the first rank of uninspired men I acknowledge my high opinion of him has been greatly lowered, and I could weep over him on account of his having ventured to use his pen to lower the dignity of my Divine Lord, of whom it is written, "That all men should honour the Son even as they honour the Father;" but how can that be done, without attributing to the Son the same divine attributes, honours, and worship, which we pay to the Father? No one, who has paid any serious attention to these subjects, but ought to confess there are as great, or greater, difficulties connected with every scheme which has been adopted to make them plain to human reason, as with that which implicitly believes them. That the Son and Spirit, as well as the Father, have divine and personal perfections, and works, ascribed to them in Scripture, cannot be doubted—that the Unity of Jehovah is also plainly stated in the oracles of truth is incontrovertible-but the manner in which these three equal persons make one Jehovah, is not revealed. I consider, however, that revealed doctrines, though mys.

teries, are to be received, because they are revealed; and because, if they are rejected on the account of their being irreconcileable to reason, the Bible is invalidated as the sole umpire in matters of religion; and consequently, that we are left without a standard by which to judge between truth and error. I certainly should be pleased, could any one furnish irrefragable evidence that the manuscript entitled, "Treatise of Christian Doctrine," was not written by the eminent man whose "superscription,' * but not whose "image," is stamped upon it.

My opinion respecting the unimpeachable integrity of MILTON'S character, and the unequalled powers of his mind, remains unaltered: as a stern patriot, an ardent lover of his country-as an enlightened Christian, contending for the unalienable birthright of conscience in matters of religion-as a zealous Protestant, defending the doctrines of the Reformation, and as a genuine believer, "careful to maintain good works ;" I consider him as having realized and exemplified his devout wish mentioned in a former part of this work, "AS FOR ME, MY WISH IS TO LIVE AND TO DIE AN HONEST MAN."

* It deserves remark, the name of MILTON prefixed, nor is the manu script in his own hand-writing.

266

THE FOLLOWING IS COPIED FROM TOLAND'S LIFE.

AN EXACT CATALOGUE OF ALL MILTON'S WORKS, IN THEIR
TRUE ORDER.

1. OF Reformation in England, and the Causes that hitherto have hinder'd it. In two Books: written to a Friend.

2. Of Prelatical Episcopacy, and whether it can be deduc'd from the Apostolical Times.

3. The Reason of Church Government urg'd against Prelacy. In two Books.

4. Animadversions upon the Remonstrants Defence against Smectymņuus.

5. An Apology for Smectymnuus.

6. The Doctrine and Discipline of Divorce restor❜d for the Good of both Sexes.

7. Tetrachordon; or Expositions upon the four chief places of Scripture which treat of Marriage, or Nullities in Marriage.

8. The Judgment of MARTIN BUCER concerning Divorce.

9. Colasterion; a Reply to a nameless Answer against the Doctrine and Discipline of Divorce.

10. Of Education, to Mr. SAMUEL HARTLIB.

11. Areopagitica: a Speech for the Liberty of Unlicens'd Printing, to the Parliament of England.

12. The Tenure of Kings and Magistrats, proving that it is lawful to call a Tyrant to account, and to despose or put him to death.

13. Eikonoclastes, in answer to a Book entitul'd, Eikon Basilike.

14. Observations on ORMOND's Articles of Peace with the Irish, his letter to COLONEL JONES, and on the Representation of the Presbytery of Belfast.

15. Defencio pro Populo Anglicano, or his Defence of the People of England, against SALMASIUS'S Defence of the King.

16. Joannis Philipi Responsio ad Apologiam Anonymi cujusdam.

17. Defensio secunda pro Populo Anglicano, &c.

18, Defensio pro se adversus Alexandrum Morum.

19. A Treatise of Civil Power in Ecclesiastical Causes.

20. Considerations touching the likeliest Means to remove Hirelings out of the Church.

21. A letter to a Friend concerning the Ruptures of the Commonwealth.

22. The brief Delineation of a Commonwealth.

23. Brief Notes on Dr. GRIFFITH's Sermon, entitul'd, The Fear of God and the King.

24. The ready and easy Way to establish a Free Commonwealth, and the Excellence thereof compar'd with the Dangers and Inconveniences of readmitting Kingship in this Nation.

25. Paradise Lost.

26. Paradise Regain'd, and Sampson Agonistes.

27. Occasional and Juvenil Poenis, English and Latin.

28. The History of Britain to the Norman Conquest.

29. Accedence commenc'd Grammar.

30. A brief History of Muscovy.

31. A Declaration of the Election of JOHN III. King of Poland.

32. Artis Logicæ plenior Institutio ad Petri Rami methodum concinnata.

33. A Treatise of true Religion, Heresy, Schism, Toleration, and the best Means to prevent the growth of Popery.

34. Litteræ Senatus Anglicana, &c, or Letters of State.

35. Epistolarum familiarum liber unus; accesserunt Prolusiones quædora Oratoriæ

267

ANIMADVERSIONS

ON

DR. JOHNSON'S LIFE OF MILTON.

THIS most illiberal writer intimates at the commencement of his Life of Milton, that instead of writing a new life,

"he might perhaps more properly have contented himself with the addition of a few notes to Mr. Fenton's, which had been previously written."

It would have been well for the interests of truth had he sternly adhered to that opinion, as there perhaps never was so flagrant an instance of downright misrepresentation and perversion of facts, for the mean purpose of caricaturing and distorting the features of a public man, than in Johnson's Life of Milton: a foul blot on English biography, a lasting disgrace to the man who could lend himself to such baseness.

It appears to me impossible to account for the venomous attack which he has made upon this most illustrious of our countrymen, but on the supposition that he was influenced by the same malignant feelings and principles of Jacob's sons towards Joseph: "His brethren hated him, and could not speak peaceably to him; moved with envy they sold him into Egypt." Dr. Johnson hated MILTON, because he had published principles in regard to civil and religious liberty which Johnson was not capable of appreciating either their truth or their excellence. Did he not envy him on account of the superiority of his learning, talents, and fame? Not, it should seem, from any consciousness of his inferiority to him in either, but from knowing that if his own name should happen to be mentioned at the same time with MILTON, it would only be for the purpose of its being used as a foil to set off his rival's pre-eminent knowledge and benevolence. There never was probably a more correct exemplification of Solomon's maxim than