science than others, and coming nearest in his opinion to the primitive practice; and in the latter part of his life he was not a professed member of any particular sect of Christians, he frequented no public worship, nor used any religious rite in his family. Whether so many different forms of worship as he had seen, had made him indifferent to all forms; or whether he thought that all Christians had in some things corrupted the purity and simplicity of the Gospel; or whether he disliked their endless and uncharitable disputes, and that love of dominion and inclination to persecution, which he said was a piece of Popery inseparable from all Churches; or whether he believed, that a man might be a good Christian without joining in any communion; or whether he did not look upon himself as inspired, as wrapt up in God, and above all forms and ceremonies, it is not easy to determine: to his own master he standeth or falleth: but if he was of any denomination, he was a sort of a Quietist, and was full of the interior of religion though he so little regarded the exterior; and it is certain was to the last an enthusiast rather than an infidel. As enthusiasm made Norris a poet, so poetry might make Milton an enthusiast'. * See note on Par. Reg. iv. 288. So much is said by Bishop Newton both in the Life and in the notes of the orthodoxy of the Paradise Lost, that it may be well to put some of its readers on their guard against an error in volved, as I apprehend, in this commendation of the poem. Milton's religious system, indeed, as it is discovered for instance in the twelfth book, appears agreeable to Scripture. But it is very possible to copy the letter of Revelation, whilst its spirit is miserably neglected. And this error may be often traced in Milton's work, especially in his daring descriptions of the Persons of the Trinity. Dr. Johnson indeed observes, that "whoever "considers the few radical posi His circumstances were never very mean, nor very great; for he lived above want, and was not intent "tions which the Scriptures af"forded him, will wonder by "what energetic operation he expanded them to such extent, and ramified them to so much "variety, restrained as he was "by religious reverence from "licentiousness of fiction." But some subjects are too sacred for expansion. Invention is inadmissible where the Deity is the subject of it. And a step in advance beyond the actual declarations of Scripture may easily lead us into folly or impiety. Take for example the description of the exaltation of the Son in the fifth book. This is founded no doubt on Ps. ii. 7. and on this slender basis what a detailed and degrading story is constructed of the eternal Son of God invested on a certain day with a species of vice-regal authority, his Son ship declared, and the angels henceforward required to obey and worship him: whilst the Son himself, if Abdiel did not declare of him that he took part in the creation of the angels, would appear little more than a superior angel, raised above his fellows, allowed to wield the thunder, and reflecting the glory of his Father. As a general picture this is at utter variance with the spirit of those notions which Revelation gives us of the Son of God; however it may be supported here and there by isolated texts, by the words of Scripture torn from their context, and divested of their genuine spirit. And it is greatly to be feared that the theology of the Paradise Lost has tainted many of its readers, and others through them, with floating' notions of materiality in the persons of the Trinity, tending obviously. towards Tritheism, and tempting other minds, offended at errors of this nature, into the opposite errors of the Sabellian or Socinian schemes. Milton perhaps was in part se duced into these speculations by the theology of his age. Hooker and Ridley indeed might have taught him humility and wisdom; but yet it is said, that the writings of Locke had the merit of first introducing generally into our theological works a just sobriety in the treatment of these mysterious subjects. In part however to pride, which was a prominent fault in Milton's character, and was perhaps at the root of many of his exaggerated ideas of domestic, civil, and ecclesiastical liberty, may be ascribed his presumptuous intrusions into the most awful mysteries. I would not willingly be classed with the traducers of Milton's character; but having touched upon this subject, I am tempted to pursue it a little further; especially as one of Milton's latest biographers has described him as one of the most perfect of the human race. (Symmons, Life of Milton, p. 567, and p. 593. ed. 2.) A proud and an implacable spirit appear to have been his principal faults. His extraordinary abilities and attainments no doubt strongly tempted him to pride; and he had no slight provocations to bitterness and revenge. His treatment also of his upon accumulating wealth; his ambition was more to enrich and adórn his mind. His father supported him in his travels, and for some time after. Then his pupils must have been of some advantage to him, and brought him either a certain stipend, or considerable presents at least; and he had scarcely any other method first wife, or rather his generosity to her family, appears in brilliant contrast with his conduct in other instances. But his severity towards his children, undutiful as they were, and his merciless attacks upon his controversial opponents, even when they were beneath his notice, and when they sought to deprecate his anger, however they may be excused, can never be justified. Hence in many of his controversial works extremely vulgar, indelicate, and malignant passages are found in close and strange contact with pages breathing the most exalted benevolence, and the most ardent admiration of virtue. The more gross and ordinary failings of mankind, indolence, sensuality, and covetousness, Milton appears to have conquered very early and easily. His ambition had very little in it of a merely worldly character. His love of fame was not separated from an ardent desire to benefit mankind, and to fulfil his appointed duties. The philosophy of Greece and Rome however seems to have warped in some degree his ideas of moral greatness, as well as some of his speculative opinions on other subjects. But we may remark in his mixed character, even from his earliest years, many genuine virtues of a purer quality-a strong sense of his living in a state of trial, and having to render a strict account of the employment of all his talents-the devout and habitual study of the Scriptures-continual prayer for spiritual assistance-a profound reverence for the Deity, and a devotional spirit. Had he perceived that any passages in his great poem were tinctured with irreverence, he would no doubt have eagerly expunged them. For the Paradise Lost, notwithstanding the error which I noticed above, demonstrates his reverence for the Scriptures, and for their Author, by this circumstance amongst many others-the scrupulous care with which he borrows the words attributed to the Creator, scarcely venturing to alter a syllable in order to bend them into his verse. Even the reproach that has been thrown upon him of frequenting no place of public worship in his latter days should be received, as Dr. Symmons observes, with some caution. His blindness and other infirmities might be in part his excuse; and it is certain that his daily employments were always ushered in by devout meditation and study of the Scriptures. It is reasonable also to suppose, that had he lived in happier times fewer blemishes would have tarnished the lustre of his virtues. E. of improving his fortune, as he was of no profession. When his father died, he inherited an elder son's share of his estate, the principal part of which I believe was his house in Bread-street: and not long after, he was appointed Latin Secretary with a salary of £200 a year'; so that he was now in opulent circumstances for a man, who had always led a frugal and temperate life, and was at little unnecessary expense besides buying of books. Though he was of the victorious party, yet he was far from sharing in the spoils of his country. On the contrary (as we learn from his second Defence) he sustained great losses during the civil war, and was not at all favoured in the imposition of taxes, but sometimes paid beyond his due proportion. And upon a turn of affairs he was not only deprived of his place, but also lost £2000 which he had for security and improvement put into the Excise Office. He lost likewise another considerable sum for want of proper care and management, as persons of Milton's genius are seldom expert in money matters. And in the fire of London his house in Bread-street was burnt, before which accident foreigners have gone out of devotion (says Wood) to see the house and chamber where he was born" His gains were inconsiderable in pro portion to his losses; for excepting the thousand pounds, which were given him by the government for writing his Defence of the people against Salmasius, we may conclude that he got very little by the copies of his works, when it doth not appear that he received any more than ten pounds for Paradise Lost. Some time before he died he sold the greatest part of his library, as his heirs were not qualified to make a proper use of it, and as he thought that he could dispose of it to greater advantage than they could after his decease. Finally, by one means or other he died worth one thousand five hundred pounds besides his household goods, which was no incompetent subsistence for him, who was as great a philosopher as a poet*. * See the Nuncupative Will, and Mr. Warton's notes upon it, annexed to this account, by which it appears that Milton designed to leave every thing to his wife. What property, however, he possessed at his death does not appear from any of the papers connected with the Will. The account which Dr. Newton gives is taken from Philips. Of the books which belonged to him, a copy of Euripides, with many marginal emendations in his own hand, is now the property of Mr. Cradock, of Gumly in Leicestershire. Some of the marginal notes have been given to the public by Joshua Barnes, and Mr. Jodrell. See Mr. Warton's note on v. 55 of the ode, Ad J. Rousium. The Earl of Charlemon, ( descended from a sister of Mr. King, Milton's Lycidas,) has a copy of Lycophron, which belonged to Milton. In the margin are observations written in the same beautiful hand, if I remember right, with the ode to Rouse preserved in the Bodleian Library; but several years have elapsed since Lord Charlemont shewed me the Lycophron. The Rev. Francis Blackburne, (grandson of Archdeacon Blackburne, who wrote the Remarks on Dr. Johnson's Life of Milton,) is also possessed of a copy of the Bible said to have belonged to Milton. There are two little drawings in it of a profile, with his name annexed, and one of them subscribed " Myself, 1640"; and occasionally a remark upon a text of Scripture, or upon the state of the times, apparently in his hand-writing. One is dated Canterbury, 1639, "This year "of very dreadful commotion, |