not the only place where his precise views are obscured by general expressions, or by rapid and superficial notices of subjects.

In Milton's views of the church and the ministry, we have other proofs of his construing the scriptures in the manner most favorable to christian liberty. He teaches that the universal church has no head but Christ, and that the power arrogated by popes, councils, and bishops, is gross usurpation. In regard to particular churches he is a strict Congregationalist. Each church, he says, is competent to its own government, and connected with others only by the bond of charity. No others are authorised to interfere with any of its concerns, but in the way of brotherly counsel.

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Every church consisting of the above parts,' i. e. well instructed believers, however small its numbers, is to be considered as in itself an integral and perfect church, so far as regards its religious rights; nor has it any superior on earth, whether individual, or assembly, or convention, to whom it can be lawfully required to render submission; inasmuch as no believer out of its pale, nor any order or council of men whatever, has a greater right than itself, to expect a participation in the written word and the promises, in the presence of Christ, in the presiding influence of the Spirit, and in those gracious gifts which are the reward of united prayer.'

Vol. II. p. 194.

The choice of the minister, he says, belongs to the people. The minister, if possible, should serve the church gratuitously, and live by the labor of his own hands. This unpaid service he pronounces more noble and consonant to our Lord's example and that of the apostles. In accordance with these views, he favors the idea of a church consisting of few members.

'All that pertains to the worship of God and the salvation of believers, all, in short, that is necessary to constitute a church, may

be duly and orderly transacted in a particular church, within the walls of a private house, and where the numbers assembled are inconsiderable. Nay, such a church, when in compliance with the interested views of its pastor it allows of an increase of numbers beyond what is convenient, deprives itself in a great measure of the advantages to be derived from meeting in common.'

Vol. II. p. 194.

He maintains that ministers are not to monopolize public instruction, or the administration of the ordinanbut that all Christians, having sufficient gifts, are

to participate in these services.

'The custom of holding assemblies is to be maintained, not after the present mode, but according to the apostolical institution, which did not ordain that an individual, and he a stipendiary, should have the sole right of speaking from a higher place, but that each believer in turn should be authorised to speak, or prophesy, or teach, or exhort, according to his gifts; insomuch that even the weakest among the brethren had the privilege of asking questions, and consulting the elders and more experienced members of the congregation.' Vol. II. p. 203. Any believer is competent to act as an ordinary minister, according as convenience may require, provided only he be endowed with the necessary gifts; these gifts constituting his mission. p. 153. 'If therefore it be competent to any believer whatever to preach the gospel, provided he be furnished with the requisite gifts, it is also competent to him to administer the rite of baptism; inasmuch as the latter office is inferior to the former.' p. 157. With regard to the Lord's supper also, it has been shown, in the preceding chapter, that all are entitled to participate in that rite, but that the privilege of dispensing the elements is confined to no particular man, or order of men.' p. 158.

We entirely accord with the spirit of freedom which these passages breathe; but from some of the particular views we dissent. The great error of Milton lies in supposing that the primitive church was meant to be a model for all ages. But can we suppose that the church at its birth, when it was poor, persecuted, hemmed in by Judaism and Heathenism, supplied imper

fectly with written rules and records, dependent for instruction chiefly on inspired teachers, and composed of converts who had grown up and been steeped in Jewish and Heathen errors, can we imagine, that in these circumstances the church took a form which it ought to retain as sacred and unalterable, in its triumphs, and prosperity, and diffusion, and in ages of greater light and refinement? We know that in the first ages there were no ministers with salaries, or edifices for public worship. Christians met in private houses, and sometimes in the obscurest they could find. On these occasions, the services were not monopolized by an individual, but shared by the fraternity; nor is there a hint in the New Testament that the administration of the Lord's supper and baptism was confined to the minister. But in all this we have no rule for the present day. Indeed it seems to us utterly repugnant to the idea of a universal religion, intended for all ages and nations, and for all the progressive states of society to the end of the world, to suppose that in its infancy it established an order of worship, instruction, and discipline, which was to remain inviolable in all future times. This doctrine of an inflexible form, seems to us servile, superstitious, and disparaging to Christianity. Our religion it too spiritual and inward, and cares too little about its exterior, to bind itself in this everlasting chain. The acknowledged indefiniteness of the New Testament in regard to this subject, is no mean proof of the enlarged and prospective wisdom of its founder. We believe, that, with the diffusion of liberal views, the question will arise, whether our religion cannot be taught and administered in methods and forms more adapted, than those which now prevail, to its spirit and

great design, to the principles of human nature, and to the condition and wants of society. Among the changes which may grow from this discussion, we do not anticipate the adoption of Milton's plan of sentencing ministers to earn their bread by the sweat of their brow; for we think that we see reasons, in the general spread of knowledge, for enlarging their means and opportunities of study and intellectual culture, that they may meet the increasing demand for more enlightened inculcation of christian truth. At the same time, it seems to us not unlikely, that, in conformity to Milton's suggestion, public instruction, instead of continuing to be a monopoly of ministers, may be extended freely to men of superior intelligence and piety, and that the results of this arrangement may be, the infusion of new life, power, and practical wisdom into religious teaching, and the substitution of a more natural, free, and various eloquence, for the technical and monotonous mode of treating subjects, which clings so often and so obstinately to the performances of the pulpit.-Again, we do not expect, among the changes of forms and outward worship, that Christians, to meet our author's views, will shut their churches and meet in private houses; for large religious edifices, and large congregations, seem to us among the important means of collecting and interesting in Christianity, the mass of the community. But perhaps narrower associations for religious improvement may be formed, in which the formalities of public worship will be relaxed, and Christians may reap the benefits of the more familiar and confidential meetings of the primitive converts. It is indeed a great question, how the public administration of Christianity, including modes of discipline, instruction, and worship, may be

rendered more impressive and effectual. This field is almost untrodden; but if we read aright the signs of the times, the day for exploring it draws nigh.

We have said that whilst we dissent from some of Milton's views on the subject of our present remarks, we agree in their spirit. It was evidently the aim of all his suggestions, to strip the clergy, as they are called, of that peculiar, artificial sanctity, with which superstition had long arrayed them, and which had made their simple, benignant office, one of the worst instruments of ambition and despotism. We believe that this institution will never exert its true and full power on the church and on the world, until the childish awe with which it has been viewed, shall be exchanged for enlightened esteem, and until men, instead of expecting from it certain mysterious, undefined influences, shall see in it a rational provision for promoting virtue and happiness, not by magic, but according to the fixed laws of human nature.

The remainder of the Treatise on Christian Doctrine,' furnishes topics on which we should willingly remark; but we have only time to glance at the opinions in which Milton differs from the majority. He rejects infant baptism, and argues against it with his usual earnestness and strength. He not only affirms with many other Christians, that the fourth commandment, relating to the Sabbath, is abolished with the rest of the Mosaic system, but maintains, what few have done, that under the gospel no time is appointed for public worship, but that the observance of the first day of the week rests wholly on expediency, and on the agreement of Christians. He believes, that Christ is to appear visibly for the judgment of the world, and that he will reign a thousand years on earth, at the end of