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 is 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 com

munity. 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 which period Satan will assail the church with an innumerable confederacy, and be overwhelmed with everlasting ruin. He speaks of the judgment as beginning with Christ's second advent, and as comprehending his whole government through the millenium, as well as the closing scene, when sentence will be pronounced on evil angels, and on the whole human race. We have now given, we believe, all the peculiarities of Milton's faith. As for that large part of his work in which he has accumulated scriptural proofs of doctrines and duties in which all Christians are agreed, its general tenor may be understood without further remarks.

It may now be asked, What is the value of this book? We prize it chiefly as a testimony to Milton's profound reverence for the christian religion, and an assertion of the freedom and rights of the mind. We are obliged to say, that the work throws little