ment, and to its perpetual reference to the rites and ceremonies of the Old Testament. To understand these figures and analogies requires more patient examination than readers in common are disposed to give. The sound of scripture is often very different from its sense. It is, we conceive, by the mere sound of the Bible that the systems, presumptuously and ridicuously called " orthodox," impose upon the ignorance, the prejudices, and the superstitious fears of the multitude, and especially on the subject of the death of Christ, which they represent in such a manner as to obscure, if not extinguish, the pure and merciful character of the Father Almighty, and to pervert the scheme of Christian redemption into an awful tragedy, or at best a tremendous mystery.

Mr. Wright has added to his many and great services to the Unitarian cause, by this seasonable and judicious attempt to explain the scriptural doctrine of "Christ Crucified." The title-page expresses the plan of the Essay. Under the general heads are numerous sub-divisions, well defined and ably filled up. The third Part, which is, in the language of divines, an improvement of the subject, is a happy exposition of Dr. Young's sentiment, that "the best morality is love of Christ."

The "Essay" will find its way, we doubt not, into all the catalogues of our Unitarian Societies for the distribution of books; and if it be as generally read as we wish and anticipate, it will bring out of the prison-house of slavish systems, many a mind that is now "sitting in darkness and in the shadow of death."

craft may, and if we do not mistake, we have here a case in point.

It appears that there is a small Society at Saffron Walden "professing the doctrine of Free and Sovereig Grace," that is, avowing honest Calvinism, with its crowning tenet of Reprobation. The minister of this pesple is son of Mr. Player, who was until lately, deacon of Mr.W. Clayton's congregation of the same town. Without deserting his own religious friends, the father attended occasionally upon r his son's preaching. In consequence, he received the following letter, the first and the last on the subject, from his spiritual guide:

"As this is the last communication !! purpose ever to have with you, and as I wish to furnish you with materials for penitent reflection, when those corrective visitations shall come upon you, which, if you are a partaker of grace, will most certainly overtake you, I shall place your sin in order before you, and forewarn you, from the sacred page, of approaching calamities.

"You have for thirteen years past re ceived from your pastor uninterrupted, tokens of affectionate regard. Your disinterested, laborious and expensive

children too, some under circumstances of mental and moral trouble, and some in the hour of death, have been gratuitously attended; as they were also baptized and buried without the customary expressions of respect on your part, required by 1 Cor. ix. 9-11, or without the expression of regret for inability, which, as I should have declined all other recompence, should not have been with

held.

Deacon, an event I unfeignedly regret, "Since your elevation to the office of you have insidiously injured the interests of the cause you should have sustained; you have attempted to restrain your minister from delivering the whole counsel of God, and since a disorderly faction, or a company of Antinomian heretics has arisen,-which they are you best can tell have not only attended yourself with very --one or the other they must be,-you considerable regularity, but have used your utmost influence-feeble, indeed, through God's mercy it has proved-to sanction this Society of persons, for whom I have at least this kind of respect, tently, and not as yourself, in the lan that they have acted openly and consis guage of the old proverb, holding with the hare, and running with the hounds."

"For the last six months my conduct to you has been directed by Rom. xvi. 17, 18, and 2 Thess. iii. 6, and 14. And now, Sir, as I design (unless you resign that office you so unworthily hold, and dissolve that connexion with

our church you have so justly forfeited) to take measures which you may deplore, I shall in my final testimony assure you, that injuries done to the cause and minis. ters of Christ, will not be unvisited; that you and your posterity, as they already have, will be yet severely noticed by Him who has said, 'Vengeance is mine, and I will repay and it is a fearful thing to fall into the hands of the living God, who is faithful to the threatenings as well as the promises of his covenant.

"O may these dispensations produce a sincere repentance through the purchased influences of the Spirit of Grace; for you still share in my prayers, though I believe I am not the only minister, nor is ours the only church, which have ample reason to bewail your conduct to them.

"I remain, Sir, with deep regret for your lamentable failures, your wellwisher, but no longer your pastor,

"W. CLAYTON."

The publisher of this curious anathema states that "the tokens of affectionate regard" alluded to in it were mutual, and that there is no

ground for the insinuation of ingrati

tude.

Although Mr. W. Clayton excom municated this more Calvinistic brother, Mr. Player would not withdraw, and therefore the congregation, properly trained to spiritual obedience, have proceeded to re-fulminate the ana thema of the pastor.

Is it possible that a Dissenting Minister can seriously believe that he is authorized by the New Testament in demanding Christening and Burial Fees? Can it be that any body of Dissenters will permit their preacher to lay it down as a "sin" for a mem ber of their congregation to hear any one preach but himself? Must not this letter be a forgery, a letter hurl ing awful threatenings against a Christian, to whom no immorality is imputed, for disobliging a minister, and

the legacy of the pious author to the religious public. It was scarcely given to the world before he was called to his reward. This circumstance has, we confess, led us to regard the volume with peculiar interest, and may, perhaps, influence our opinion of its merits; though every one that knew the late Mr. Butcher will admit

that few persons were so likely, both

from constitution of mind and habits

of life, to excel in devotional compo

sítions.

three qualifications principally desiraThere appear to us to be ble in written prayers; simplicity, fervour and a judicious conformity to the language and idiom of the Scriptures: and these will be found in the Some expres "Prayers" before us. sions may be thought too colloquial for public use, but these may not be felt to be too familiar for the closet or the domestic circle. Few corrections, at most, would be necessary to for private devotion, but also for the make the volume serviceable, not only use of any gather together in the name of Christ to worship the Father.

"two or three" who may

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