and much of the false doctrine, an exaggerated way of stating some true doctrines; such as the fall and corruption of man, and the gratuitous method of justification through faith in Christ, and not for human merit, which had been too much lost sight of in the ministrations of the Cisatlantic and Transatlantic Anglican Divines.

The Episcopal Church in Connecticut, being surrounded with enemies, was from the beginning frequently assaulted both by open attack and secret stratagem. Mr. Johnson wrote much in its defence, and grave controversies ensued. "In prosecution of his general plan," says Dr. Chandler, "for checking the progress of enthusiasm, and counteracting the absurd doctrines that were perpetually propagated throughout the country, Mr. Johnson drew up a system of morality, containing the first principles of moral philosophy, or ethics, in a chain of necessary consequences from certain facts." The "enthusiasm " here alluded to, Dr. Chandler defines in the preceding page as meaning "absolute predestination and mere sovereignty, and denying that there are any promises made to our prayers and endeavours." This might likely enough be so, and we doubt not there was much high-flown and exceptionable doctrine "rampant" in Connecticut ; but under this there was the great question of justification by faith or works; and we fear that the Episcopal divines were by no means lucid and scriptural on this momentous question. A "system of morality containing the first principles of moral philosophy, or ethics," was but a poor answer to the Connecticut "enthusiasts." It was this very neglect of the doctrines of Scripture, and forgetting the matter of man's salvation under a mistaken notion of promoting his moral virtue, that drove so many conscientious men to the dissenting pastures. For his general "good conduct" and numerous publications, and especially for this treatise on "moral philosophy," the University of Oxford bestowed on him the degree of Doctor of Divinity. Bishop (afterwards Archbishop) Secker was very active in procuring him this honour, which was conferred with extraordinary marks of respect. Dr. Secker, in reply to a letter of thanks from Dr. Johnson, writes to him as follows:

"St. James's, Westminster, March 8, 1745. "Sir, I thank you heartily for the favour of your obliging letter. If I contributed any thing towards obtaining your degree, it was only by acquainting some members of the university with your character: and if I have furthered, in any measure, by my sermon*, the designs of the Society, God be thanked. For next to the support of religion, if it be possible, amongst ourselves, our principle object should be the encouraging it in our colonies. Every thing looks very discouraging here; ecclesiastical and civil, domestic and foreign. God avert from us the judgments we have deserved; or, if he hath determined our fall, raise you up in our stead, that his truth may still have some place of refuge! We have been greatly blameable, amongst many other things, towards you; particularly in giving you no bishops. But I see no prospect of the amendment of that or any thing, except what arises from the contemplation of his overruling Providence, who brings light out of darkness.

Namely, his Sermon before the Society for the Propagation of the Gospel; which contains some admirable passages on the injustice and cruelty exercised in our colonies towards the Negro slaves, and the duty of labouring for their conversion. Had the Archbishop been alive now, he had been one of the earliest and most zealous emancipationists. He says that the planters view their slaves merely as cattle, for profit; that they make them work laboriously, and punish them severely; that they oblige them to work on Sunday by allowing them no other sufficient time; and some, he adds, are " averse to their becoming Christians because, after that, no pretence will remain for not treating them as men!"

"Being taken up, while in town, with the care of a parish, which is too much for me, and having no interest amongst the great, I can attend the Society but little, and serve them yet less; but shall be glad to receive whatever you may please to communicate to me concerning the state of religion amongst you, which will always have my best wishes and prayers. I earnestly pray God to bless you for the sake of it; and am, with much regard, Sir, your loving brother, and humble servant,

"Tho. Oxford."

About this time Dr. Johnson entered with intense ardour upon the study of the philosophical and theological works of Hutchinson; which, as it depended upon his beloved Hebrew, was the more agreeable to him. Many of Mr. Hutchinson's criticisms appeared to him unjust, and many of his translations forced, and he was also disgusted at the superciliousness of that author, in regard to Sir Isaac Newton, Dr. Clarke, and others: but he was struck with admiration of his genius, and he thought he had really weakened some of the principles of the Newtonian philosophy, and that he had proved that the only right system of philosophy is taught in the Bible. With regard to divinity, he thought that Mr. Hutchinson had discovered some important truths that had been in a manner lost, particularly with respect to the divine names, the cherubim, &c.; that he had effectually confuted Jews, infidels, Arians, and heretics; that by explaining the sacred language and hieroglyphics he had made it evident that the method of our redemption by Christ was much more clearly revealed to our first parents, and much better understood in the patriarchal and Mosaic ages, than has been commonly imagined; and that, as he had best shewn the origin of philosophy and religion, so he had given the best account of the rise of idolatry that is any where extant.

Dr. Johnson had married early in life a most estimable woman, and had two sons; the eldest attained to a highly respectable and responsible station in his native land; the other died of small-pox in England, whither he had come over for ordination. Dr. Johnson had composed for their instruction a compendium of logic and metaphysics, and another of ethics, which were printed together in 1752, by Mr. (not then Dr.) Franklin, in Philadelphia, for the use of the college then about to be erected in that city. Franklin frequently corresponded with Dr. Johnson, and consulted him about the plan of education for the college, and urged him to undertake the presidency of it, which he declined. Animated by the example of the Philadelphians, a number of gentlemen in New York undertook to found a college also in that city, where it was equally necessary. Most of these gentlemen were members of the Church of England, but some of them belonged to the Dutch Church, and some were Presbyterians. In the year 1753, an act of Assembly was obtained for the purpose; and provision was made for a fund by a succession of lotteries, as was customary then, and is not wholly relinquished even now in America. trustees unanimously chose Dr. Johnson president of college, and requested him to remove to New York. plied with reluctance. He was happy in his people at Stratford, had been always fond of a country life, and was in easy circumstances; but his principal reasons against it were, his fear of the small pox, and his age, being now turned of fifty-seven. No excuse, however, was listened to, and he was accordingly induced to accept the offer. His parting with his people was very affectionate, and was one of the most difficult tasks he had ever undertaken. He had lived happily with them for upwards of thirty years, and nothing could have reconciled his mind and conscience to leaving them, but strong hopes of becoming more extensively useful to his fellow-creatures, in an affair of so much impor

In 1754, the their intended But he com

tance as the establishment of a college, and especially at a time when so much depended upon the character of the education of the young men of this rising nation. Great opposition was made to the design. The plan of the trustees was extensive and generous, aiming at the general good of all denominations of persons in the province. However, as a majority of their number, as well as of the gentlemen in the city who had the cause of a college at heart, were of the Church of England, they thought it right that the president should always be a person in the communion of the Church of England, and that the college prayers to be used every morning and evening should be a collection from the Liturgy. To this the Dutch gentlemen readily consented: but it was opposed by others, who contended that no sort of preference ought to be given to any one denomination of Christians. Much controversy arose; but the original plan was at length agreed upon. As soon as the college was established by charter, Dr. Johnson proceeded vigorously in bringing things into order. He drew up a form for the daily prayers, which he extracted from the Liturgy, and composed a collect for the college, and had them printed with the Psalter. Our readers will perceive by this, among other instances, that it is a mistake to suppose that the colleges of America make no account of religious instruction.

The college soon began to work well, and Dr. Johnson had much satisfaction in conducting it; but being obliged frequently to be absent on account of the small pox, and having lost his wife and his son, as before mentioned, and considering further his own advancing age, which must soon render him unable to undergo the fatigue of his station, he began to think of resigning his office, and spending the remainder of his days with his only surviving son at Stratford. Having obtained the consent of the governors, he wrote to his patron, the Archbishop, who was placed by the charter at the head of the governors, requesting him to provide, as soon as possible, two gentlemen from the English Universities, to come over and assist in the management of the college. Before the affair was settled, he married the widow of his old friend Mr. Beach; but she dying in about two years, of the small pox, (how little do the present generation think of the gratitude due to God for their deliverance from this plague by means of modern discoveries!) he sent in his resignation to the governors of the college, and retired to Stratford to finish the remainder of his days. In this peaceful retreat, he was once more happily situated, in the enjoyment of ease and leisure, surrounded by his old friends, most agreeably accommodated and provided for in his son's house, and accompanied by his grandchildren; whose blandishments and caresses, in some measure, compensated for the late losses he had met with in his family. The clergyman who had succeeded him at Stratford wishing to remove, Dr. Johnson intimated to the Society for the Propagation of the Gospel, his inclination to resume the charge of his old mission, as he had been used to a life of action, and was desirous of finishing the remainder of his days in the immediate service of religion. The Society very gladly replaced him in it; and he was again kindly received by the people at Stratford, in the character of their minister, in 1764, upwards of forty years after he had first entered into this relation to them.

He now applied himself diligently to the duties of his mission, and thought and felt himelf as able to discharge them, at nearly the age of seventy, as he had been twenty or thirty years before. Indeed, he had always been remarkably healthy. His thoughts were at this time much engaged on the subject of an American Episcopate; and he published an answer to Dr. Mayhew, who, in a huge pamphlet, had reflected upon the Church of England. At the same time was published in England, anony

mously, a candid and masterly reply to Dr. Mayhew, by Archbishop Secker, which may be found in the last volume of his works. Dr. Mayhew rejoined, and the controversy grew warm; but in the end the cause of Episcopacy gained by the discussion. What occasioned this controversy was a report that Government were about to adopt Archbishop Secker's laudable scheme for an American Episcopate; and indeed considerable progress had been made in gaining the attention of the Ministry to the subject. But they were as yet too much employed in settling the civil affairs of the colonies to give the case of the Church a proper examination; and the confusions that soon after followed, in consequence of the Stamp Act, caused the matter to be postponed; and the Revolution prevented its being revived. Dr. Johnson, being himself unable to write, procured a friend to draw up a tractate, which was widely circulated, shewing that the Episcopate proposed was of such a nature as not to interfere with the civil or religious rights of people of any rank or denomination whatever; representing the grounds on which this claim of the Church was founded; and shewing the great hardships the Church of England in the colonies was under for want of enjoying its own institutions, the enjoyment of which in the manner proposed would afford no just cause of jealousy or uneasiness to persons of other persuasions.

A considerable part of Dr. Johnson's time, in his agreeable retreat at Stratford, was taken up in corresponding with his distant friends, and reviewing his former studies in almost all the branches of learning. He revised his publications, which were numerous; and condescended to add to them some elementary books for the use of his grandchildren. But what he chiefly laboured and delighted in was the study of the Holy Scriptures in their sacred originals, and especially the Hebrew language: while Dr. Horne and Mr. Jones revived his Hutchinsonian propensities, and led him into many deep speculations. He had, for many years, entertained a strong opinion, that, as the Hebrew was the first language taught by God himself to mankind, and the mother of all languages and eloquence, it would be proper to begin a learned education with that language, which lends to all other languages and borrows from none;" and being therefore desirous of promoting the study of the Hebrew Scriptures in the colonies, he set himself down to compose a Hebrew Grammar, to go side by side with his English Grammar; and he tried its effects upon his grandchild, aged six years, who he says soon made a rapid progress in Hebrew under his system of instruction. We never saw this wonder-working manual.

At the same time he was attentive to the business of his mission. He commonly read prayers and preached twice every Sunday, and performed the ordinary parochial duties. In the midst of these occupations, somewhat unexpectedly, his last hour approached. He had fixed his heart," says his biographer, "upon, and never lost sight of, the great end of religion. The mark for the prize of the high calling of God in Christ Jesus,' he attentively eyed, pressing towards it; and he could plainly perceive, that he now lessened its distance very fast. On the morning of January 6, 1772, the most glorious epiphany he ever beheld, he conversed with his family on the subject of his own death, with the greatest cheerfulness and serenity. Among other things he said, that although he seemed to be but little indisposed, yet he found his strength failing him; that he must soon leave them, but he was going home'-adding such exhortations as were suitable to the subject of his discourse. He expressed his wishes, that he might resemble in the manner of his death his good friend Bishop Berkeley, whom he had greatly loved, and whose exit he had ever esteemed happy.' Heaven granted his wish; for very soon after he had uttered these words, like the good bishop, he instantaneously expired in his chair, without the least struggle or groan. So that he may rather be said to

have been changed, or translated, than to have died; for he felt none of the agonies of death; he underwent no struggle that was sufficient to discompose the pleasing serenity of his countenance."

In the funeral sermon preached for him by a Mr. Leaming, there is a very interesting account of his character. Mr. Leaming says that he was happy in an original calmness and sweetness of temper, that was seldom discomposed, and never soured, by the accidents of life. If an injury was designedly done him, he was much more prone to pity the injurious person than to resent the action. But indeed he was seldom injured, except in his public character; for those who knew him loved and revered him. What was most apt to excite his indignation, was the licentiousness of an unprincipled age, with respect both to religion and government. The same good temper that rendered him amiable in private life marked all his proceedings of a public nature, and may be discovered in his controversial writings. These he conducted with decency and candour; and the greatest personal provocations could not kindle him into that wrath of man, which, as St. James tells us, and as experience may convince us, worketh not the righteousness of God. Benevolence was a shining part of his character. This discovered itself in all companies, and on all occasions. He scarcely ever suffered a day to pass without doing to others some good offices, relating to their temporal or spiritual affairs. These benevolent employments were his chief relaxations from study, or from public business; and he always returned from them more vigorous than if he had indulged himself in any vain or useless amusements. The younger clergy were always sure to experience in him the kindness of a father. For nearly fifty years there was not probably a single candidate for holy orders in the colony who did not apply to him for advice, or who ventured to go to Europe without his recommendation. To those of them who needed pecuniary assistance for the voyage to England, he gave generously and cheerfully, in proportion to his abilities. After their return, they commonly waited upon him for his further direction, both with regard to their studies and the manner of performing clerical and parochial duties. Indeed his hospitable dwelling was the constant resort of all the episcopal clergy in Connecticut. Much is added of his urbane, yet dignified, manners; and his cheerful countenance and conversation; the latter so remarkably guarded and edifying, that Mr. Beach, who had known him intimately for fifty-five years, attested: "Without any hyperbole, I may say it, I know not that I ever conversed with him without finding myself afterwards the better for it."

We need not repeat what we have before stated of his assiduous theological studies, his extraordinary diligence and economy of time, and his great zeal to render all his attainments subservient to his ministerial duties. But it is added, that his "great fondness for his studies was never suffered to encroach upon the more active duties of his station, whether of a public or private nature. With regard to preaching, he was careful to provide for the instruction and edification of his people, in the best manner that he could, according to his judgment. He seldom, if ever, ventured to preach extempore, notwithstanding the largeness of his store of religious knowledge, and his great facility of expressing himself. He chose rather that all his sermons should be the production of study and cool reflection, composed with care, and written down at large. In pronouncing them, as well as in reading the Liturgy, his manner was solemn, and sometimes pathetic. Nor was he less attentive, it is added, to the more private parochial duties than to his public performances. As long as he was able to go abroad without difficulty, he was frequently among his parishioners, at their own houses, not overlooking the poorest or the meanest. He conversed familiarly with all of them, and adapted his conversation to their respective circum