very respectfully, "To the Committee of the Baptist Missionary Society," and is now by that Committee republished in this country.

MILTONIANA. No. III.

THE chapter on the external seal ing of the covenant of grace con tains Milton's sentiments on the Sacraments, as they are usually called. The substance of his remarks on baptism was given in our Number for September (see page 387): in treating of the Lord's Supper, he endeavours to shew that the presence of a minister is not necessary to its administration. He also adopts the common notion, in our opinion a very incorrect one, that the sacraments are seals of the co

venant.

We pass on to notice Milton's views of Church-government, which, as will be at once perceived by those who are acquainted with the subject, coincided with those of the earlier Congregationalists, both Baptists and Independents.

He defines the universal visible church as "the whole multitude of those who are called in every part of the world, and who openly worship God the Father through Christ in any place whatever, either individually, or in conjunction with others." P. 457. Having observed that the church consists of ministers and people, and that the former are either extraordinary, such as apostles and prophets-or ordinary, as pastors and teachers-he thus proceeds: 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, Such were, before the law, the fathers or eldest sons of families, as Abel, Noah, Abraham, &c. Such

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were, under the law, Aaron and his posterity, the whole tribe of Levi, and lastly the prophets. In like manner, any one, who appeared to be in other respects qualified, was allowed to teach openly in the synagogue, though he were neither priest nor Levite; a permission which was granted to Christ, and subsequently to Paul at Antioch. Acts xiii. 15. How much more then must every believer endowed with similar gifts enjoy the same liberty under the gospel! Accordingly, this liberty is expressly conceded-Mark ix. 38, 39. Acts viii. 4. xi. 19, &c.” P. 461.

A particular church is defined"a society of persons professing the faith, united by a special bond of brotherhood, and so ordered as may best promote the ends of edification and mutual communion of the saints:" its "ordinary ministers" are "presbyters" and "deacons," the choice of whom belongs to the people.

On the maintenance of Christian ministers we find the following remarks:-"With regard to the remuneration to be allotted to the ministers of the universal church, as well as to those of particular religious communities, it must be allowed that a certain recompence is both reasonable in itself, and sanctioned by the law of God and the declarations of Christ and his apostles; Matt. x. 10. 1 Cor. ix. 7-13. Gal. vi. 6. 1 Tim. v. 17, 18. Hence it is lawful and equitable, and the ordinance of God himself, 1 Cor. ix. 14, that they which preach the gospel should live of the gospel. It is however more desirable for example's sake, and for the preventing of offence or suspicion, as well as more noble and honourable in itself, and conducive to our more complete glorying in God, to render an unpaid service to the church in this as well as in all other instances, and,

after the example of our Lord, to minister and serve gratuitously: Matt. xx. 28. x. 8. Acts xx. 35. Paul proposed the same to the imitation of ministers in general, and recommended it by his example; Acts xx. 34. 2 Thess. iii. 7-9. 1 Cor. ix. 15, 18. 2 Cor. xi. 9—12. xii. 14. And if at any time extreme necessity compelled him to accept the voluntary aid of the churches, such constraint was so grievous to him, that he accuses himself as if he were guilty of robbery; 2 Cor. xi. 8.—If, however, such self denial be thought too arduous for the ministers of the present day, they will most nearly approach to it, when, relying on the providence of God who called them, they shall look for the necessary support of life, not from the edict of the civil power, but from the spontaneous goodwill and liberality of the church in requital of their voluntary service: Matt. x. 11. Luke x. 7, 8. 2 Cor. xi. 9. Phil. iv. 15, &c." P. 485.

It was to be expected that Milton would plead for the independence of churches" Every church consisting of the above parts, however small in 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; Matt. xviii. 20. Acts xiv. 23." Again:-"At present there is no national church, but a number of particular churches, each complete and perfect in itself, and all

co-equal in divine right and power; which, like similar and homogeneous parts of the same body, connected by a bond of mutual equality, form in conjunction one catholic church; nor need any one church have recourse to another for a grace or privilege which it does not possess in its independent capacity.-Particular churches, however, may communicate with each other in a spirit of brotherhood and agreement, and co-operate for purposes connected with the general welfare: 2 Cor. viii. 19. i. 24. 1 Peter v. 3." P. 491-493.

Perhaps few of our readers will admit the force of the following observations, which occur in the chapter on church discipline :-" 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: 1 Cor. xiv. 26, &c." P. 498.

We anticipate a much more extensive unanimity in reference to Milton's views of religious liberty, and the difference between civil and ecclesiastical power. These subjects are frequently adverted to. For instance:-"Herein it is that the preeminent excellence of Christ's kingdom over all others, as well as the divine principles on which it is founded, are manifested; inasmuch as he governs, not the bodies of men alone, as the civil magistrate, but their minds and consciences, and that not by force and fleshly

weapons, but by what the world esteems the weakest of all instruments. Hence external force ought never to be employed in the administration of the kingdom of Christ, which is the church." P. 314.

Again: "The civil power differs from the ecclesiastical in the following respects. First, every man is subject to the civil power; that is to say, in matters properly civil; Rom. xiii. 1. On the contrary, none but the members of the church are subject to ecclesiastical power, and that only in religious matters, with a liability to ecclesiastical punishment alone, that is, to punishment inflicted by their own body: Matt. xviii. 15, 16. John viii. 11. 1 Cor. v. 11-13. Secondly, the civil power has dominion only over the body and external faculties of man; the ecclesiastical is exercised exclusively on the faculties of the mind, which acknowledge, no other juris. diction: Luke xii. 14. 1 Cor. vi. 4. 2 Cor. x. 3, 4. James iv. 12. Nay, we are expressly enjoined not to suffer ourselves to be governed by the commandments of men in matters of religion: 1 Cor. vii. 23. Thirdly, the civil power punishes even such as confess their faults; the ecclesiastical, on the contrary, pardons all who are penitent: John viii. 7.”—“ It is therefore highly derogatory to the power of the church, as well as an utter want of faith, to suppose that her government cannot be properly administered with out the intervention of the civil magistrate." P. 503.

"Undoubtedly, as the kingdom of Christ is not of this world, so neither is it sustained by force and compulsion, the supports of earthly rule. Hence the outward profession of the gospel ought not to be made a matter of constraint; and as to the inner parts of religion, faith and liberty and conscience, these are beyond its power, being from their

very nature matter of ecclesiastical discipline alone, and incapable of being affected by the determinations of human tribunals: not to mention the absurdity and impiety of compelling the conscientious to adopt a religion which they do not approve." P. 701.

Here we close our extracts. The second book is far less interesting than the first. It consists of an enumeration of the various duties connected with our relation to God and to one another, forming a kind of skeleton-system of ethics, that furnishes scarcely any materials for quotation. Its only peculiarity is an attempt to shew that, the Jewish sabbath being abolished, no particular day is appointed under the gospel for public worship, but that Christians may assemble when aud where they please.

Those who have read these papers cannot but have observed that the theological errors of Milton were neither few nor trivial. Let the wanderings of this great man shew us the folly of appealing to names and authorities in matters of religion, and remind us of the importance of that docility and humbleness of mind, without which we must not expect to attain sound scriptural knowledge, and which, when joined with earnest prayer for divine illumination, will often give to the " wayfaring man" a decided superiority to the lettered sage. We admire much Bishop Horsley's remarks on this subject. Having recommended a careful examination of the parallel passages noted in the margins of our Bibles, his Lordship observes-"I will not scruple to assert, that the most illiterate Christian, if he can but read his English Bible, and will take the pains to read it in this manner, will not only attain all that practical knowledge which is necessary to his salvation ; but, by God's blessing, he will be

come learned in every thing relating to his religion in such degree, that he will not be liable to be misled, either by the refined arguments, or by the false assertions of those who endeavour to ingraft their own opinions upon the oracles of God. He may safely be ignorant of all philosophy, except what is to be learned from the sacred books; which, indeed, contain the highest philosophy adapted to the lowest apprehensions. He may safely remain ignorant of all history, except so much of the history of the first ages of the Jewish and of the Christian church, as is to be gathered from the canonical books of the Old and New Testaments. Let him study these in the manner I recommend, and let him never cease to pray for the illumination of that Spirit by which these books were dictated; aud the whole compass of abstruse philosophy, and recondite history, shall furnish no argument with which the perverse will of man shall be able to shake this learned Christian's faith. The Bible, thus studied, will indeed prove to be what we Protestants esteem it-a certain and sufficient rule of faith and practice, a helmet of salvation, which alone may quench the fiery darts of the wicked." Sermons on the Resurrection, p. 221.

Reflections on the Fading Leaf.

no longer shining with the glories of summer, appears, as soon as it rises, to languish for the grave of night. The fields have thrown off their beautiful robe, and are assuming the weeds of mourning. The moisture of the trees descends, and ceases to impart greenness to the foliage. The broad spreading oak, which so lately afforded a cooling shade to the weary traveller, is now dropping its withered and trembling leaves, and will shortly groan beneath the blast of winter. Though there are times and seasons' which it is not for us to know,' yet this is a time and season which we ought to know and improve, by deriving from it such lessons of instruction as, through the divine assistance, may subserve our present and future happiness.

Let us direct our footsteps to yonder forest. Observe the leaves as they quiver here and there on the almost deserted branches, or as they lie scattered in heaps at our feet. Only a little while since they were starting from the bud; but now, how discoloured and shrivelled. The other day, only, they hung on the trees, all verdant, and in countless numbers, and rustled, and sung to the summer-breeze; but now, how smitten and scathed by the blast! What a striking and bumiliating picture of man! Contemplate the burial place. There are graves of all lengths, containing the remains of persons of all ages. There lies all that is mortal of one, who a few years ago occupied one of the most busy and restless scenes of life. There is the fresh made grave of a father, snatched away in the vigour of life, who at the commencement of the present year was Aushed with the hope of success—— had formed a thousand plans of flattering enterprise-anticipated opulence and a protracted life, and as little expected to hear the sum