For example, Christianity went forth into communities, where multitudes were held in slavery, and all ranks were ground and oppressed by despotism; abuses on which the spirit of our religion frowns as sternly as on any which can be named. Yet Christianity did not command the master to free his slaves, or the despot to descend from his absolute throne; but satisfied itself with proclaiming sublime truths in regard to God's paternal character and administration, and broad and generous principles of action: leaving to these the work of breaking every chain by a gradual, inward, irresistible influence, and of asserting the essential equality and unalienable rights of the whole human race.- -We cannot leave this topic, without adding, that not only Milton's error on polygamy, but many other noxious mistakes, have resulted from measuring Christianity by the condition of the primitive church, as if that were the standard of faith and practice, as if every thing allowed then were wise and good, as if the religion were then unfolded in all its power and extent. The truth is, that Christianity was then in its infancy. The Apostles communicated its great truths to the rude minds of Jews and Heathens; but the primitive church did not and could not understand all that was involved in those principles, all the applications of which they are susceptible, all the influences they were to exert on the human mind, all the combinations they were to form with the new truths which time was to unfold, all the new lights in which they were to be placed, all the adaptations to human nature and to more advanced states of society, which they were progressively to manifest. In the first age the religion was administered with a wise and merciful conformity to the capacities of its recipients. With the progress of intelligence, and the developement of the moral faculties, Christianity is freeing itself, and ought to be freed, from the local, temporary and accidental associations of its childhood. Its great principles are coming forth more distinctly and brightly, and condemning abuses and errors, which have passed current for ages. This great truth, for such we deem it, that Christianity is a growing light, and that it must be more or less expounded by every age for itself, was not sufficiently apprehended by Milton; nor is it now understood as it will be. For want of apprehending it, Christianity is administered now too much as it was in ages, when nothing of our literature, philosophy, and spirit of improvement existed; and consequently it does not, we fear, exert that entire and supreme sway over strong and cultivated minds which is its due, and which it must one day obtain.

Milton has connected with polygamy the subject of divorce,

on which he is known to have differed from many Christians. He strenuously maintains in the work under review, and more largely in other treatises, that the violation of the marriage bed is not the sole ground of divorce, but that the perpetual interruption of peace and affection by mutual differences and unkindness is a sufficient reason,' for dissolving the conjugal relation. On this topic we cannot enlarge.

We now arrive at that part of Milton's work, in which his powerful mind might have been expected to look beyond the prevalent opinions of his day, but in which he has followed the beaten road almost without deviation, seldom noticing difficulties, and hardly seeming to know their existence. We refer to the great subjects of the moral condition of mankind, and of redemption by Jesus Christ. The doctrine of original sin he has assumed as true, and his faith in it was evidently strengthened by his doctrine of the identity of the soul with the body, in consequence of which he teaches, that souls are propagated from parents to children, and not immediately derived from God, and that they are born with an hereditary taint, just as the body contracts hereditary disease. It is humiliating to add, that he supports this doctrine of the propagation of sin by physical contagion, on the ground, that it relieves the Creator from the charge of originating the corruption which we are said to bring into life; as if the infinitely pure and good God could, by a covert agency, infect with moral evil the passive and powerless mind of the infant, and then absolve himself of the horrible work by imputing it to instruments of his own ordination! Milton does not, however, believe in total depravity, feeling that this would free men from guilt, by taking away all power; and he therefore leaves us a portion of the divine image, not enough to give us a chance of virtue, but enough to take away excuse from sin. Such are the tender mercies' of theology! With respect to Christ's mediation, he supposes, that Christ saves us by bearing our punishment and in this way satisfying God's justice. His views indeed are not expressed with much precision, and seem to have been formed without much investigation. On these great subjects, of human nature and redemption, we confess, we are disappointed in finding the spirit of Milton satisfying itself with the degrading notions which prevailed around him. But we remember, that it is the order of Providence, that the greatest minds should sympathize much with their age, and that they contribute the more to the progress of mankind, by not advancing too fast and too far beyond their cotemporaries. In this part of his work, Milton maintains, that the death threatened to sin extends equally to body and soul, which in

deed he was bound to do, as he holds the soul and body to be one; and he then proceeds to defend with his usual power the necessary inference, that all consciousness is suspended between death and the resurrection. We have no faith in this doctrine, but we respect the courage with which he admits and maintains whatever can be fairly deduced from his opinions.

Having concluded the subject of redemption, he passes to what he calls 'man's renovation, or the change whereby the sinner is brought into a state of grace;' and here, though he is not always perspicuous, yet he seldom deviates from what was then the beaten road. We owe it, however, to Milton, to say, that, although he sometimes approached, he never adopted Calvinism. All the distinguishing articles of that creed, total depravity, election and reprobation, Christ dying for the elect only, irresistible grace, the perseverance of the saints, and justification by mere faith,-all are denied and opposed by him, and some with great strength. Swayed as Milton was by the age in which he lived, his spirit could not be subdued to the heart-withering faith of the Genevan School.

We now come to a subject, in which Milton was deeply interested, we mean Christian Liberty, under which head may be included the discipline of the church, the power of ministers, and the rights of the people. To vindicate the liberty of Christians, and to secure them from all outward impositions and ordinances, he maintains that the whole Mosaic law is abolished, so that no part is binding on Christians; a doctrine which may startle many who believe that the moral precepts of that law are as binding now as ever. But such persons differ little in reality from Milton, whose true meaning is, that these precepts bind Christians, not through the authority of Moses, which is wholly done away, but only because they are taken up and incorporated into Christianity, which is our only law, and which has set forth whatever was permanently valuable in Judaism in a more perfect form, and with more powerful sanctions.

As another branch of the Liberty of Christians, he maintains, as we may well suppose, the right of every believer to consult the Scriptures and to judge of them for himself. Not satisfied with this, he takes the ground of Quakerism, and maintains that the Christian, in addition to the Scriptures, has an inward guide, with which no human authority should interfere.

'Under the Gospel we possess, as it were, a twofold scripture, one external, which is the written word, and the other internal, which is the Holy Spirit, written in the hearts of believers, according to the promise of God, and with the intent that it should by no means be

neglected.' Vol. II. p. 172. The external scripture *** has been liable to frequent corruption, and in some instances has been corrupted, through the number, and occasionally the bad faith of those by whom it has been handed down, the variety and discrepancy of the original manuscripts and the additional diversity produced by subsequent transcripts and printed editions. But the Spirit which leads to truth cannot be corrupted, neither is it easy to deceive a man who is really spiritual.' p. 173. It is difficult to conjecture the purpose of Providence in committing the writings of the New Testament to such uncertain and variable guardianship, unless it were to teach us by this very circumstance, that the Spirit which is given to us is a more certain guide than Scripture, whom, therefore, it is our duty to follow.' p. 174. Hence it follows, that when an acquiescence in human opinions or an obedience to human authority in matters of religion is exacted, in the name either of the church or of the christian magistrate, from those who are themselves led individually by the Spirit of God, this is in effect to impose a yoke, not on man, but on the Holy Spirit itself.' p. 176.

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This, in words, is genuine Quakerism; but whether Milton understood by the Holy Spirit that immediate revelation, which forms the leading doctrine of that creed, we doubt. To this doctrine it may be objected, and we think Milton must have felt the objection, that it disparages and discourages our faculties, and produces inaction of mind, leading 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 This 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 favourable 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 authorized 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 labour 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 favours 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 authorized 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 in