world, and to be judged according to the deeds done in the body,' should be alarmed at the anticipation of the event, and be anxious to understand fully the only mode of pardon and acceptance? Rather is it not asto nishing that every other intelligent man does not feel at his last hour the same anxieties which Dr. Johnson experienced?-unless, indeed, they have been previously removed by the hopes revealed in that glorious dispensation which alone undertakes to point out in what way the Almighty sees fit to pardon a rebellious world. No man would or could have been astonished, who knew his own heart; for, as Dr. Johnson truly remarked, every Christian, how fair soever his character in the estimation of others, ought to look upon himself as the greatest sinner that he knows of;' a remark, be it observed, which shows how deeply Dr. Johnson had begun to drink into the spirit of that great Apostle, who, amidst all his excellencies, confessed and felt himself, as was just remarked, the chief of sinners.'

"What a contrast does the advice of Hawkins, as stated by himself in the preceding passage, form to the scriptural exhortation of our own Church! Instead of advising his friend seriously to examine himself whether he repented him truly of his former sins, steadfastly purposing (should he survive) to lead a new life, having a lively faith in God's mercy through Christ, with a thankful remembrance of his death, and being in charity with all men,' he bids him look back to his past goodness, and is astonished that the survey is not attended with the hope and satisfaction which he had anticipated. But the truth was, that on the subject of religion, as on every other, Dr. Johnson entertained far more correct ideas than the friends around him; and though he had not hitherto found peace with his Creator, through the blood of Jesus Christ, yet he could not be satisfied with the ordinary consolations of an uninformed or Pharisaic mind.

"The sun did not, however, set in this long continued cloud, for Johnson at length obtained comfort, where alone true comfort could be obtained, in the sacrifice and mediation of Jesus Christ; a circumstance to which Sir John Hawkins transiently alludes, but the particulars of which must be supplied from the narrative of Boswell, whose words are as follows:

"Dr. Brocklesby, who will not be suspected of fanaticism, obliged me with the following account: For some time before his death all his fears were calmed and absorbed by the prevalence of his faith; and his trust in the merits and propitiation of Jesus Christ. He talked often to me about the necessity of faith in the sacrifice of Jesus, as necessary yond all good works whatever for the salvation of mankind.

be

"Even allowing for the brevity of this statement, and for the somewhat chilling circumstance of its coming from the pen of a man who will not be suspected of fanaticism,' what a triumph was here for the plain unsophisticated doctrines of the Gospel, especially that of free justification by faith in Jesus Christ! After every other means had been tried, and tried in vain, a simple penitential reliance upon the sacrifice of the Redeemer produced in the heart of this devout man a peace and satisfaction which no reflections upon human merit could bestow. He seems to have acquired a completely new idea of Christian

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theology, and could doubtless henceforth practically adopt the animating language of his own church in her eleventh article, that we are justified by faith only is a most wholesome doctrine and very full of

comfort.'

"There are several ways in which the distress of Dr. Johnson during his latter years may be considered, of which the most correct perhaps is that of its having been permitted as a kind and fatherly chastisement from the Almighty for the inconsistencies of his life. Both Johnson himself and his most partial biographer intimate that his character was not perfectly free even from gross sins; but omitting these unpleasant recollections, we are at least certain that his general habits and companions during a considerable part of his life were not such as a strictly consistent Christian would have chosen, because they were not such as could in any way conduce to his spiritual comfort or improvement. Dr. J. was indeed called in the usual course of Providence to live in the world,' but it was his duty so to have lived in it "as not of it;' and with the high sense which he uniformly entertained of religion, and the vast influence which he had justly acquired in society, his conduct and example would have been of the greatest service in persuading men to a holy as well as a virtuous life, to a cordial and complete self-dedication to God, as well as to a general decorum and purity of conduct.

"It is certain that in reflecting upon his past life he did not view it as having been truly and decidedly Christian. He even prays in his dying hours that God would pardon his late conversion; thus evidencing not simply the usual humility and contrition of every genuine Christian, but, in addition to this, a secret consciousness that his heart had never before been entirely right with God.'

"Had Johnson survived this period of his decisive conversion' we might have expected to have seen throughout his conduct that he had indeed become a new creature in Christ Jesus.' His respect for religion, and his general excellence of character, could not perhaps have admitted of much visible change for the better; but in heavenly-mindedness, in love and zeal for the souls of men, in deadness to the world and to fame, in the choice of books and companions, and in the exhibition of all those spiritual graces which belong peculiarly to the Christian nature, we might and must have beheld a marked improvement. Instead of being merely the Seneca of the English nation, he might possibly have become its Saint Paul; and would doubtless in future have embodied his moral injunctions, not in the cold form of ethical philosophy, or even in the generalities of the Christian religion, but in an ardent love to God and faith in our Lord Jesus Christ; in a union to the Redeemer and a dependance upon that holy Spirit who is the Enlightener and Sanctifier. That such a supposition is not visionary may be proved even from the meagre accounts afforded by a spectator who would of course be inclined rather to soften down than to give prominence to any thing which might be construed into 'fanaticism.' We learn then from this witness that in point of fact there was already a marked alteration in Dr. Johnson's language upon religion, as instead of spending his time upon barren generalities, he talked often about

the necessity of faith in Jesus.' That, of which Dr. Johnson spoke thûs earnestly and often must doubtless have appeared to him as of the utmost importance; and we have to lament-if indeed any dispensation of Providence may be lawfully lamented-that Johnson had not lived to check the Pelagianism and Pharisaism of his age by proclaiming often,' and with all the weight of his authority, that faith in the sa crifice of Jesus is necessary, beyond all good works whatever, for the salvation of mankind.'

"It will of course be readily allowed, that the constitutional melancholy of this great man might have had much influence in causing this religious depression; but whatever may have been the proximate cause, the affliction itself may still be viewed as performing the office of parental correction to reclaim his relapses, and teach him the hatefulness and folly of sin. But without speculating upon either the final or the efficient cause, the medium through which that cause operated was evidently an indistinctness in his views respecting the nature of the Redeemer's atonement; an indistinctness common to Dr. Johnson with no small class of moralists and learned men. He believed generally in the sacrifice of Christ, but he knew little of its fulness and its freeness, and he was unable to appropriate it to his own case. He was perhaps little in the habit of contemplating the Son of God as a great High-Priest, who can be touched with the feeling of our infirmities,' and who is graciously interceding on our behalf. The character of the Almighty as a reconciled Father and Friend with whom he was to have daily ' communion and fellowship,' was less prominent in his thoughts than those attributes which render him a consuming fire.' He feared and respected religion rather than loved it, and by building his structure for many years on a self-righteous foundation, rendered the whole fabric liable to be overthrown by the first attack of an accusing conscience." (Vol. i. p. 236-263.)

We are persuaded the above very long extract demands from us no apology. Much mischief has been done by the false and painted aspect which has been given to the deaths of some great men by their biographers, either from a blind and childish partiality to their heroes, or from an insidious attachment to principles to which they have made their memoirs subservient. To place in its true light the concluding scene of Johnson's life is to render a tribute to his character most justly due to it, and to extract from his valuable life a benefit beyond any in permanence and lustre which posterity owes to his virtues or his genius. We regret, however, that this copious extract prevents our entering, with particularity, into the merits of the second volume, which consists of three chapters-on false modesty in religion; the duty of Christian affection between ministers and their flock; and a comparative view of natural and revealed religion;-subjects, certainly, neither of them for the first time handled, but scarcely handled any where in a manner better calculated to impress the heart with the inestima

blé value of the dispensation under which we live. On the reciprocal conduct of pastors and their flocks, there occurs one passage in this volume of so much feeling and such precious admonition, that, hoping it may find its way into all those parishes where its instruction may be wanted, we have determined to give it a place.

"It is not, however, our own interest only that is affected by our attachment or hostility towards our spiritual pastor. We cannot estimate the future consequences of rancour or even coolness towards one who is really the servant of God. Our example may influence our friends and dependants, so that many, who, like the Ninevites, might have been brought to repent of their sins, and have thus received the divine mercy through faith in their Redeemer, may have eternal cause to reproach us as the instruments of their destruction. Nothing, on the other hand, more promotes true religion than Christian amity between ministers and their flock; even the persecutors of the primitive church could not but feel admiration while they exclaimed, • Behold how these Christians love one another.' But where enmity, or even indifference, exists, our spiritual enemy takes advantage of them to obstruct the cause of religion; and to lay an insuperable impediment for the weak and uninformed. Where therefore we find a minister faithful to his heavenly-delegated trust, great mutual advantages will result from our confidence and regard; for few things will more constrain him to constant zeal, watchfulness, prayer, self-denial, humility, and general consistency of conduct, than finding that he is the spiritual adviser of those, who, as well as himself, are really in earnest respecting their salvation.

"Should it be asked, what is the proper line of conduct where a minister is evidently not a man of piety, or personally deserving of religious esteem, it would be difficult to give a precise reply. The circumstances of the case will, however, almost always direct a conscientious mind; and a prudent and religious friend is usually the best casuist. General casuistry, however occasionally useful to persons really sincere, is much oftener consulted to discover plausible evasions of duty, than really to enlighten a scrupulous conscience. It is a grievous task, as in the supposed instance, to provide rules for what ought not to exist. There are, besides, a thousand minute shades of character from him who is only not decidedly religious, to him who is decidedly profligate and abandoned; so that no one rule can possibly apply to every individual case. We may conscientiously respect and regard, and even derive partial profit from many an individual, in whom, however, we cannot implicitly confide respecting all the essentials of salvation.

"But what, it may be asked, are the effects of this divine grace of Christian affection where it exists in its due power and extent?

"On the part of ministers, it will produce Christian diligence and faithfulness. To reprove, rebuke, exhort,' so far from being inconsistent with true affection, are its surest marks; provided they be performed, as the Apostle directs, with all long-suffering and doctrine

VOL. X. NO. XIX.

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On the contrary, to speak' peace, peace, where there is no peace,' is a refinement in cruelty, at which Christian tenderness would shudder, The clerical function was not appointed in order to délude men, and to make them happy with the hopes of heaven, while they persist in the way that leads to destruction. It is the part of ministerial charity to show even professed Christians, even the moral and sincere, that they are inheritors of a corrupted nature; that they are very far gone from original righteousness;' that born with innate propensities to evil, they have wilfully and continually indulged those propensities by their actual practice; that they have sinned against light and against knowledge; against the silent remonstrances of God's Spirit in their consciences, and the open prohibitions and mandates of his word. A minister who really desires the spiritual welfare of his hearers, will go on to state the awful consequences of sin. He will delineate it in all its terrific proportions, not only as a moral and political evil, but as directly hostile to the divine nature and the divine law, and meriting the utmost indignation of our offended Creator. Far from extenuating its guilt, or reducing it to an almost pardonable human frailty, he will exhibit the denunciations of Scripture against it, and shew the awfulness of the eternal punishment to which it has rendered us exposed. To point out unseen and unsuspected danger is an indispensable duty of genuine affection. A faithful minister will therefore warn his hearer with fervour and a heart-felt interest for his eternal safety; invariably accompanying his exhortations with earnest prayer to that divine Enlightener of the human understanding, who alone can render them effectual." (Vol. ii. p. 69–73.)

We are truly sorry that the pressure of other matter separates us so soon from this amiable, instructive, and pious writer, towards whom we really feel too grateful for beauty of sentiment, accuracy of observation, and theological precision, to notice the few blemishes which occur in the style, and occasional amplifications and redundancies in the matter.

ART. V.-Manfred; a Dramatic Poem. By Lord Byron. 8vo. pp. 80. Murray. London, 1817.

As we have long considered Lord Byron as our patient, every resource of our medical skill has been exerted upon his morbid intellect: every thing has been tried from a soothing syrup, to a blistering plaster; but since this poem of " Manfred" has appeared, we doubt whether any thing less potent than hellebore will prove efficacious. Sometimes, indeed, we are induced to doubt whether a cure might be altogether desirable, since, if the complaint is habitual, and constitutional, the removal of it might give room to some worse disease, or let in a general languor upon the system. Perhaps, after all, Dr. Spurzheim could show that some