men to expect from a sudden flash from heaven, the truth which we are taught to seek by the right use of our own powers. We imagine that Milton believed that the Holy Spirit works with and by our own understandings, and, instead of superseding reason, invigorates and extends it. But this is 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.

'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. 193.

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 ordinances; but 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 prophecy, 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 imperfectly 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,