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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 manuscript 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.
two Books: written to a Friend.

In

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 Smectymnuus.

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 Logice 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 quædorn 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

ba seness.

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

in Johnson's Life of MILTON: "Anger is cruel, and wrath is vexatious; but who is able to stand before ENVY ?"

In his first paragraph, speaking of one of MILTON's progenitors, who had forfeited his estate in the times of York and Lancaster, he adds,

'Which side he took I know not; his descendant inherited no veneration for the White Rose."'*

How soon his bile exudes! The thought of popular liberty struggling with jure divino tyranny shakes his nerves, disturbs his spirits, so that he cannot speak even ofa remote predecessor of MILTON without an expression of his indignant hatred of the man who could venture to investigate the "tenure of kings and magistrates," and to write in vindication of the execution of a monarch who had been convicted of murdering the the subjects whom he had sworn to protect! Speaking of the brother of MILTON, he adds,

"And Christopher, who studied the law, and adhered as the law tanght him to the king's party, for which he was awhile persecuted."+

It is the common law, Dr. Johnson, that you mean? Even that supposes that in return for the subject paying taxes for the support of royalty, he is to enjoy in return the protection of the state. It is the law of habeas corpus, which secures to all who were not villiens equal rights? O no, Dr. Johnson must have known, that whatever blind superstition might have taught him as to passive obedience and nonresistance, that the spirit of English law taught men the love of freedom, and that civil or religious liberty were their inalienable birthright, though they had been robbed of it by despotic rulers. He adds.

"But having, by his brother's [the poet's] interest, obtained permission to live in quiet, he supported himself so honourably by chamber practice, that soon after the accession of King James, he was knighted, and made a judge; but his constitution being too weak for business, he retired before any disreputable compliances became necessary.' ""*

It appears, from this sentence, that Dr. Johnson would have justified the non-resistance of the seven bishops whom James the Second sent to the Tower for their contumacy. "I should not,” said his popish majesty, "have expected this from you!" Nor should I have thought that the ultra tory, Dr. Johnson, would have considered any obedience to the command of a king a disreputable compliance. Is not tyranny the same, whether exercised in regard to religion or civil rights? And I more than suspect, had Dr. Johnson been a judge, as ↑ Ibid. p. 85. + Ib. p, 84,

Johnson's Works, vol vi. p. 84.

was Sir Christopher Milton, if he would not have united with James's judges, of disgraceful memory, who declared "the laws to be the king's laws;" and have justified his conduct by saying, that the laws taught him "subjection to the higher powers!" I am reminded of one lawyer of this period, who was, in his opinions, the complete opposite to Dr. Johnson. When old Sergeant Maynard waited with his congra. tulations on William the Third, the king remarked to him, "You must have outlived all your cotemporaries in the law." "May it please your majesty," replied the constitutional lawyer, "and I should have outlived the laws themselves, but for the happy arrival and glorious success of your majesty."

Dr. Johnson then proceeds:

"He [MILTON] went to the university, with a design of entering into the church, but in time altered his mind; for he declared, that whoever became a clergyman must 'subscribe slave, and take an oath withal, that unless he took with a conscience that could retch, he must straight perjure himself.' He thought it better to prefer a blameless silence before the office of speaking, bought and begun with the practice of fors wearing. These expressions are, I find, applied to the subscrip tion to the Articles; but it seems more probable that they relate to canonical obe. dience. I know not any of the Articles which seem to thwart his opinions; but the thoughts of obedience, whether canonical or civil, raised his indignation."*

It would seem that it was MILTON's refusal to subscribe ex animo to articles which he did not believe, and to canons which he dared not swear he would implicitly obey, which raised the indignation of Dr. Johnson!" But must not the Dr. have known some of the Articles which seemed to thwart his opinions? I am sure the Twentieth Article, entitled, "Of the authority of the Church," more than seemed to do so! "The Church hath power to decree rights or ceremonies, and authority in controversies of faith." I am quite certain the Eighth Article thwarted his opinions, entitled, “Of the Three Creeds.” "The three creeds, Nice Creed, Athanasius Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed; for they may be proved by most certain warrant of the Holy Scripture." The Twenty-third, entitled, "Of administering to the Congregation," more than seemed to thwart his opinion:-"It is not lawful for any man to take upon him the office of public preaching, or ministering the sacraments in the congregation, before he be * Johnson's Works, vol. vi. p. 90.

+ This sentence, which is the key-stone of the arch by which the Established Church is supported, was added no one knows when, or by whom; but it is most likely, had it been dove-tailed on by the authority of the queen as head of the church, some historian or other would have mentioned it. It is not in King Edward's Articles, and I have no doubt is of surreptitious origin!!

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