against, no predilection for the Church of England; but a sincere regard for the Church of Christ, and an insuperable objection to every degree of dogmatical intolerance. I never troubled myself with answering any arguments which the opponents in the divinity schools brought against the articles of the church, nor ever admitted their authority as decisive of a difficulty; but I used on such occasions to say to them, holding the New Testament in my hand, En sacrum codicem! Here is the fountain of truth, why do you follow the streams de rived from it by the sophistry, or polluted by the passions of man? If you can bring proofs against any thing delivered in this book, I shall think it my duty to reply to you; articles of churches are not of difor vine authority; have done with them; they may be true, they may be false; and appeal to the book itself. This mode of disputing gained me no credit with the hierarchy, but I thought it an honest one, and it produced a liberal spirit in the University." In 1772, Dr. Watson published two short letters to the members of the House of Commons, under the feigned name of a "Christian Whig,"-and in 1773 a tract entitled, "A brief State of the Principles of Church Authority." He was opposed to requiring a subscription" to any human confession of faith further than a declaration of belief in the Scriptures, as containing a revelation of the will of God."

In 1773, Dr. Watson married. He thus notices this change in his situation.

"My constitution was ill fitted for celibaey, and as soon, therefore, as I had any means for maintaining a family I married. My wife was the eldest daughter of Edward Wilson, Esq. of Dallum Tower in Westmoreland. We were married at Lancaster on the 21st of December, 1773. During a cohabitation of above forty years, she has been every thing I wished her to be; and I trust I have lived with her, and provided for her, as a man, not unconscious of her worth, ought to have done."

Through the kind intervention of the duke of Grafton, he now obtained a sinecure living of the Bishop of St. Asaph, which he afterwards exchanged for a prebend in the church of Ely. To this nobleman Dr. Watson was sincerely attached, till his death, in 1810. The calumnies of Junius have made the name of the duke of Grafton familiar te most of our readers. It is pleasing to see him exhibited in these memoirs in a very different light from that in which a partisan has attempted to place him. On his secession from the administration in 1775, Dr. Watson, who was a zealous opposer of the American war, addressed an

anonymous letter to his grace, complimenting him on the firmness and integrity of his character and conduct.

"At the time I published this letter," be says, "I knew very little of the duke of Grafton as an acquaintance; I had afterwards more intimacy with him, and I was for many years, indeed as long as he lived, happy in his friendship. It appears from some bundreds of his letters which he had ordered at his death to be returned unread to me, that we had not always agreed either in our political or religious opinions; but we had both of us too much sense to suffer a diversity of sentiment to deaden the activity of personal attachment. I never attempted either to encourage or discourage his profession of Unitarian principles, for I was happy to see a person of his rank, professing with intelligence and with sincerity Christian principles. If any one thinks that an Unitarian is not a Christian, I plainly say, without being myself an Unitarian, that I think otherwise."

The Marquis of Granby had been one of Dr. Watson's pupils, and to all who had been under his particular care, he in the after periods of life continued his paternal friendship. In a letter to this nobleman, in 1775, he thus expresses himself :

"Persevere, I beg of you, in the resolu tion of doing something for yourself; your ancestors have left you rank and fortune; these will procure you that respect from the world, which other men with difficulty obtain, by personal merit. But if to these you add your own endeavours to become good, and wise, and great, then will you deserve the approbation of men of sense.

"General reading is the most useful for men of the world, but few men of the world have leisure for it; and those who have courage to abridge their pleasures for the improvement of their minds, would do well to consider that different books ought to be read with very different degrees of attention: or, as ford Bacon quaintly enough expresses it, some books are to be tasted or read in part only; some to be swallowed or read wholly, but not cursorily; and some to be digested, or read with great diligence, and well considered. Of this last kind are the works of lord Bacon himself. Nature has been very sparing in the production of such men as Bacon; they are a kind of superior beings; and the rest of mankind are usefully employed for whole centuries in picking up what they poured forth at once. Lord Bacon opened the avenues of all science, and had such a comprehensive familiarity with his writings cannot fail of way of thinking upon every subject, that a being extensively useful to you as an ora tor; and there are so many shrewd observations concerning human nature dispersed through his works, that you will be much the wiser for them as a private man

"I would observe the same of Mr. Locke's writings, all of which, without exception (even his letters to the Bishop of Worcester will teach you acutenese in detecting sophistry in debate,) may be read over and over again with infinite advantage. His reasoning is every where profound, and his language masculine. I hate the flimsy womanish eloquence of novel readers, I mean of such as read nothing else, and wish you, therefore, to acquire both justness of sentiment and strength of expression, from the perusal of works of great men. Make Bacon, then, and Locke, and why should I not add that sweet child of nature, Shakespeare, your chief companions through life, let them be ever upon your table, and when you have an hour to spare from business or pleasure, spend it with them, and I will answer for their giving you entertainment and instruction as long as you live.

"You can no more have an intimacy with all books than with all men, and one should take the best of both kinds for one's peculiar friends; for the human mind is ductile to a degree, and insensibly conforms itself to what it is most accustomed to. Thus with books as with men, a few friends stand us in better stead than a multitude of folks we know little of."

We wish we could afford room for the whole letter, which is replete with whole

some instruction.

In 1776, Dr. Watson preached the

Restoration and Accession Sermons before the University-both of which he published. The first, which was entitled "The Principles of the Revolution Vindicated," gave great offence at court, and ever afterwards constituted an obstacle to the author's preferment.

Notwithstanding Dr. Watson's distaste for religious controversy, he did not hesitate to enter the lists with Mr. Gibbon, when that gentleman assailed the outposts of Christianity. He conducted the discussion, however, with a temper as admirable as singular in such disputes. He gives us the following account of the publication of his Apology for Christianity, and his intercourse with Mr. Gibbon in regard to it.

"In the summer of 1776, I published my Apology for Christianity. I was induced to look into Mr. Gibbon's History, by a friend, (Sir Robert Graham,) who told me, that the attack upon Christianity, contained in two of his chapters, could not be repelled. My answer had a great run, and is still sought after, though it was only a month's work in the long vacation. But if I had been longer about it, though I might have stuffed it with more learning, and made it more bulky, I am not certain that I should have made it better. The manner in which I had treated Mr. Gibbon displeased some of the dough

ty polemics of the time; they were angry with me for not having bespattered him with a portion of that theological dirt, which Warburton had so liberally thrown at his antagonists. One of that gentleman's greatest admirers, (Bishop Hurd,) was even so uncandid, as to entertain, from the gentleness of my language, a suspicion of my sincerity; saying, of the Apology, 'it was well enough, if I was in earnest.'

"I sent a copy, before it was published, to Mr. Gibbon, from whom I received the following note.

"MR. GIBBON takes the earliest opportunity of presenting his compliments and thanks to Dr. Watson; and of expressing his sense of the liberal treatment which he has received from so candid an adversary. Mr. Gibbon entirely coincides in opinion with Dr. Watson, that as their different sentiments on a very important point of history are now submitted to the public, they both may employ their time in a manner much more useful, as well as agreeable, than they can possibly do by exhibiting a single com bat in the amphitheatre of controversy. Mr. Gibbon is therefore determined to resist the temptation of justifying, in a professed reply, any passages of his history, which it might perhaps be easy to clear from censure and misapprehension. But he still reserves to himself the privilege of inserting, in a future

edition, some occasional remarks and expleasure or business should bring Dr. Watplanations of his meaning. If any calls of

son to town, Mr. Gibbon would think himself fortunate in being permitted to solicit the honour of his acquaintance.

"Bentick-street, Nov. 2d, 1776.'

"Answer to Mr. Gibbon's Note. "DR. WATSON accepts with pleasure Mr. Gibbon's polite invitation to a personal a quaintance, and, if he comes to town this winter, will certainly have the honour of waiting upon him; begs at the same time to assure Mr. Gibbon, that he will be very happy to have an opportunity of showing him every civility, if curiosity or other motives should bring him to Cambridge. Dr. Watdifficulty, in resisting the temptation he speaks of, from having of late been in a situation somewhat similar himself. It would be very extraordinary if Mr. Gibbon did not feel a parent's partiality, for an offspring which has justly excited the admiration of all who have seen it, and Dr. Watson would be the last person in the world, to wish him to conceal any explanation which might tend to exalt its beauties.

son can have some faint idea of Mr. Gibbon's

"Cambridge, Nov. 4th, 1776.'

"In the beginning of the year (1779,) Mr. Gibbon published an answer to his various antagonists, who had animadverted on his History of the Decline and Fall of the Roman Empire. This answer was distinguished by great severity towards other men, but by great courtesy towards myself. I thought

"It will give me the greatest pleasure to have an opportunity of becoming better acquainted with Mr. Gibbon; I beg he would accept my sincere thanks for the too favourable manner in which he has spoken of a performance which derives its chief merit from the elegance and importance of the work it attempts to oppose.

"I have no hope of a future existence except that which is grounded on the truth of Christianity; I wish not to be deprived of this hope: but I should be an apostate from the mild principles of the religion I profess, if I could be actuated with the least animosity against those who do not think with me, upon this, of all others the most important subject. I beg your pardon, for this declaration of my belief, but my temper is naturally open, and it ought, assuredly, to be without disguise to a man whom I wish no longer to look upon as an antagonist, but a friend.

"I am, &c.

"R. WATSON.'

"This letter was published in Mr. Gibbon's Miscellaneous Works and Life, in 1796, and no sooner published than noticed by the king, who spoke to me of it at his levee, calling it an odd letter. I did not immediately recollect the purport of it; but on his majesty's repeating his observation, it occurred to me, and I instantly said to him that I had frequently met with respectable men, who cherished an expectation of a future state, though they rejected christianity as an imposture, and that I thought my publicly declaring that I was of a contrary opinion might perhaps induce Mr. Gibbon, and other such men, to make a deeper investigation into the truth of religion than they had bitherto done. His Majesty expressed himself perfectly satisfied, both with my opinion and with my motive for mentioning it to Mr. Gibbon."

In 1782, under the administration of lord Shelburne, and through the influence of the dukes of Grafton and Rutland, Dr. Watson was promoted to the See of Landaff. That political independence and inflexibility which had so long retarded his advancement, when it came to be more conspicuously displayed in the House of Lords, proved an effectual barrier to his further preferment. Allying himself with no party, he had the support of no party, but to a certain degree the hostility of all parties. Yet was he assiduous in his endeavours to promote the public weal, and ever evinced his loyalty to the king as well as his attachment to the constitution. We have not time to follow him through his political career, which appears to have been equally honourable to his consistency and foresight.

He was strenuously opposed to the revolutionary, and the late war, with this country, he was also opposed to making war upon France, to control the municipal acts of the French people. When France, however, had stained herself with the blood of her princes, and her whole force was directed to the subversion of the liberties of other states, he exerted his eloquence to encourage the British people to stand firmly by the constitution and the crown. Of a reform of the representation of the people, the Bishop of Landaff was ever an advocate, and on all occasions he stood forth to resist the extension of the royal prerogative and of the royal influence. He was equally sedulous to preserve unimpaired the legitimate power of the king. tains extracts from several able speeches delivered by him in Parliament,-but we must forbear to insert even a specimen of them.

This volume con

In 1784, Gilbert Wakefield published his "Enquiry into the Opinions of the Christian Writers of the three first Centuries, concerning the Person of Jesus Christ," and dedicated it to the Bishop of Landaff. This civility the Bishop acknowledged in the following letter.

"SIR,

"A variety of business has prevented me for some time from reading your book, or I would sooner have thanked you for the honour you have done me, by inscribing your Enquiry to me. I admire and approve the spirit and erudition with which it is written ; and though I think the pre-existence of Christ to be the doctrine of the New Testament, yet I am far from wishing the contrary opinion to be stifled, or the supporters of it to be branded as enemies to the Christian system.

"Whoever is afraid of submitting any question, civil or religious, to the test of free discussion, seems to me to be more in love with his own opinion, than with truth. I shall be glad to see you either in Cambridge or in London, that I may become personally known to you. That the Spirit of God may guide you in all your researches, is the sincere prayer of

"Your much obliged servant, "R. LANDAFF." In March, 1785, Bishop Watson published a Collection of Theological Tracts, in six volumes, closely printed, principally intended for the benefit of young men who had not money to purchase books on divinity. This collection he informs us was well received by the world, and sold rapidly; but was very ill received by the bishops, on account of his having printed some tracts originally written by dissen

ters. He exclaims that he could not have believed such bigotry was to be found upon the bench. This impartiality brought him, among other grateful and approbatory letters, one from Dr. Harwood, a dissenting minister, some of whose works he had mentioned with commendation. We must omit this letter-but the Bishop makes the following mention of the man:

"Doctor Harwood was a learned and respectable man; he died in 1794, and about a year before his death he published a letter in a valuable miscellany (Gentleman's Magazine, Nov. 1793, p. 994.) which he concludes in the following very remarkable manner:- After expending a great deal of time in discussing, I am neither an Athanasian, Arian, nor a Socinian, but die fully confirmed in the great doctrine of the New Testament, a resurrection, and a future state of eternal blessedness to all sincere penitents and good Christians."

On this the Bishop observes,

"The most undecided men on doubtful points are those, often, who have bestowed most time in the investigation of them, whether the points respect divinity, jurisprudence, or policy. He who examines only one side of a question, and gives his judgment, gives it improperly, though he may be on the right side. But he who examines both sides, and after examination gives his assent to neither, may surely be pardoned this suspension of judgment, for it is safer to continue in doubt than to decide amiss."

In 1786, Mr. Luther, of whom we have already spoken, died, and left Bishop Watson his executor, with a bequest of twenty thousand pounds sterling.

. "I have managed," says he, "as I ought to have done this legacy. It has enabled me to preserve my independence, and to provide for my family. I have a thousand times thought, that had I been a mean spirited, time-serv; ing bishop, I might perhaps have escaped that marked and unmerited neglect of the court, which I have for so many years experienced, but that I should certainly have forfeited the affection of my friend; his upright and honourable principles would never have suffered him to distinguish such a character with that eminent token of his regard which he bequeathed to me."

Ill health, which he had suffered under many years, but which a new attack had aggravated, compelled Bishop Watson to appoint a deputy, to officiate in the professorship of divinity, which he still retained. He selected Dr. Kipling for this situation.

In the year 1788, the American Academy of Arts and Sciences, established by the Commonwealth of Massachusetts, elected Bishop Watson a Fellow of their Society. "I have never had an opporVOL. III.-No. 111.

tunity," he observes, "of thanking the Academy for this unexpected honour, but I hereby assure them of my gratitude, and of my ardent wishes, that (in conformity with the motto of their seal) Sub libertate in æternum floreat Academia." In the same year he was applied to by several gentlemen of Calcutta to aid, by his influence, the establishment of a protestant mission in India. He suggested the subject to the consideration of Mr. Pitt, then premier, but no steps were then taken towards it. The Bishop thus speaks of the proposal, and of missions in general.

"I do not, indeed, expect much success in propagating christianity by missionaries from any part of Christendom, but I expect much from the extension of science and of commerce. The empire of Russia is has acquired a stability and strength answeremerging from its barbarism, and when it ing to its extent, it will enlarge its borders; and, casting an ambitious eye on Thibet, Japan, and China, may introduce, with its commerce, christianity into those countries. India will be christianized by the government of Great Britain. Thus Christian monarchs, who aim at nothing but an increase of their temporal kingdoms, may become, by the providence of God, unconscious instruments in propagating the spiritual kingdom of his Son. It will not be easy for missionaries of any nation to make much impression on the Pagans of any country, because missionaries in general, instead of teaching a simple system of christianity, have perplexed their hearers delivered in Scripture, but fabricated from with unintelligible doctrines not expressly the conceits and passions and prejudices of men. Christianity is a rational religion; the Romans, the Athenians, the Corinthians and others, were highly civilized, far advanced in the rational use of their intellectual faculties, and they all, at length, exchanged paganism for christianity; the same change will take place in other countries, as they become enlightened by the progress of European literature, and become capable of justly estimating the weight of historical evidence, on which the truth of christianity must, as to them, depend."

In 1789, in consequence of the mental derangement of the king, a resolution was brought forward in Parliament to invest the prince of Wales with powers to administer the government as regentthe Bishop of Landaff supported the proposition. The king soon afterwards recovered, and the Bishop was brought into additional disgrace at court.

"It was the artifice of the minister to

represent all those who had opposed his measures, as enemies to the king; and the queen lost, in the opinion of many, the character which she had hitherto maintain