EVERY

VERY discussion that is calculated to elicit truth deserves the attention of the friend of genuine piety. I am glad, therefore, to see the subject of Liturgies presented to your readers. Though your correspondent J. P. [pp. 210, 211] has declined entering into an inquiry of the respective advantages of extemporary prayer, and of printed forms, I may be pardoned for mentioning my own, and the experience of many others who have been from infancy accustomed to attend the service of the Established Church. I admit we are incompetent judges, as we cannot compare the benefits to be derived by those who prefer public prayers in which the people take no part, with the devotion that has been excited by using a liturgy, and being a party in the petitions offered at the throne of grace. The power of habit must be granted. On this very ground a strong argument presents itself in favour of printed forms. During an extemporary prayer, children and young persons are not, nay, cannot be interested. They contract an indifference, if not a habit of inconsideration, during that most solemn of religious duties, the address to the Searcher of hearts. But if they had such a composition before them as might lead them to think on what they ought to be engaged in, some good impression might result, at least they would not be called to utter an Amen to what they had not understood, or might not have regarded, because their thoughts were differently em

ployed. I have seen, I have felt the force of this remark, when I have observed my own children, when they have been present at a Dissenting place of worship. Let it not be imagined that I would prevent their attending a Dissenting congregation. By no means. But the inquiry I am pursuing is the best mode of promoting pure and undefiled piety. I have seen much of the world. I have held a military station. It may cause a smile on the countenance of some of your readers to find this confession from one who avows himself a zealous Unitarian. And it will, perhaps, surprise others to learn that mine is far from a solitary instance. But if the plan of many mess-rooms were known, a different conclusion would be drawn from that which at first may be suggested. When two or three inquiring minds meet, theological, as well as other subjects are introduced; and, besides the various connexions which military men have, and their different ranks and education, they are often less burthened with prejudice, and more open to fair investigation, than many other classes of society. To these causes I attribute it, that very many thinking men, both in the army and the navy, are decided Unitarians. But I have found very few that would join a society in which extemporary prayer was used. Their early habits, their wish not to appear hostile to the Establishment, perhaps also their attachment to the forms, or even dress to which they have been accustomed, indisposes them to join what are termed regular Dissenters. But were a society like that in Essex Street formed, were the place not destitute of external grace, were the services conducted without the peculiarities attached to Dissenting congregations in general, many who now regularly attend the Established Church, would rejoice in such a mode of addressing the one living and true God. It may, perhaps, be said, Let them come out from among those who worship a Trinity in Unity. Let a little candour be shewn; let mutual indulgence be granted; let a fair trial be made of adopting a scriptural mode of worship that may suit those who do not wish to enter into the speculative discussions that sometimes are delivered

from Dissenting pulpits; and I have no doubt that many will be ready to avow themselves friendly to a reformed liturgy, who now frequent the Established Church. It would be particularly desirable to have the service conducted by a gentleman who had received his education at one of our Universities; and whose conscientious scruples would add dignity to his station, and be a powerful motive to others to inquire into the reasons of his leaving the connexions he once loved. As a confirmation of the reasoning I have employed, I will mention a fact which happened when I was stationed in a market-town. I went one Sunday to a parish church, a few miles distant from our head quarters. I was put into a large pew, which I afterwards found belonged to the 'Squire of the place, who was also a Justice of Peace. I opened a Prayer Book, and to my surprise found it was Clarke's Reformed Liturgy. I stated the fact to a clergyman with whom I was intimate. He told me, when he resided near Bury St. Edmunds, he knew many instances of the same kind; and he was often at Essex Street himself during Mr. Lindsey's life-time, and once saw two other clergymen there, and a gentleman that now holds an elevated station in the Administration. Since I read J. P.'s letter, I have been with two persons whose religious opinions are like my own; one reads the Monthly Repository, the other not. I asked them what they thought, as they both occasionally visit Clifton, of the probable success of erecting there an Unitarian place of worship, with a Reformed Liturgy. Both thought it would be very useful; but the reader of the Repository, who also frequents Brighton, added, "Let the planners of such a scheme first sit down and count the cost, and not like the people of Brighton be unable to complete their scheme. Let the expense of the building be known and the money advanced before the undertaking be resolved upon." I do not know the case of Brighton, I only mention the advice given. I put another question to both parties. "Where do you attend when at Clifton ?" "No where." "You know there is a very respectable Unitarian chapel in Bris

tol." "Yes, we have heard so.-But I do not like to be a marked character," was the reply of one. "I belong to no party," said the other. "But would you join a congregation of Unitarians who used a printed form, and had services like the Church of England?" "Yes, and be glad to do it, and to have my family attend, which you know I never do at home in the morning. I have lately read a Sermon and part of the Liturgy to my family, but I should prefer joining others, and I wish Mr.

would follow Mr. Fripp's example: a supply of ci-devant clergymen might be secured which would greatly serve the cause."

I trust to your candour, Sir, when I remark, that Unitarian Dissenters do not know the number who hold their opinions, nor do they adopt the best means to promote co-operation. They are too severe towards those who have not firmness to brave popular prejudice; they dwell too much on non-essentials; because unjustly accused, they allow themselves to indulge bitterness of expression towards their opponents; and they mix too often politics with their creed, which increases the distance between them and the friends of an establishment. I intend no offence, and I hope I shall occasion none, by my feeble effort to serve the cause of truth.

SIR,

R. S.

Tenterden, June 3, 1822.

READ with much interest your

account of the removal, by death, of the Rev. E. Butcher, [pp. 247, 309

312,] and, struck with the testimony given to his memory by his beloved widow, I cannot refrain from conveying to you for insertion, as in beautiful unison with it, the following lines. I have been favoured with them by a lady who personally knew the parties; and Mrs. Butcher will, I hope and am persuaded, not be displeased with their being brought under the public eye. They were addressed to her by her beloved companion on the 24th anniversary of their wedding-day:

To Eliza, July 6, 1814.
This ball of earth around the sun,
Now four-and-twenty times hath run
Since, by the gracious hand of Heav'n,
Eliza's hand to me was given.

I took it then, my dearest love,
The sweetest blessing from above;
I keep it now, my dearest friend,
The richest blessing Heav'n can lend.
With that dear hand, Eliza, came
Virtues, O more than I can name;
Those virtues still my heart engage;
They charm'd my youth; they cheer my

age.

The lapse of time has only shewn
How poorly once thy worth was known;
And still I cease that lapse to see ;
Each fond affection turn'd to thee.

Thus far together we have trod
The path of life: I leave to God
Each future step, and only pray,
For thy dear arm through all the way.

The moral instruction, as applying to domestic happiness, is evident; and if you see no impropriety in their insertion, they are much at your service; followed with that sigh and tear of sympathy, to which the circumstances so evidently give occasion.

SIR,

LAWRENCE HOLDEN.

Tthe Revelation was lately sugHE following mode of explaining gested to me, and appears so simple and satisfactory, that, though it professes to set aside all the systems of former commentators, I venture to submit a specimen to the criticism of your intelligent readers.

Chap. vi. 1, 2: "And I saw when the Lamb opened one of the seals, and I heard as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white (Auxos) horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering and to conquer." This is an appropriate type of the earliest ages of the Christian Church when clothed in the white and shining garment of innocence; and, as St. Paul says, having "put on the whole armour of God," it "wrestled against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places," and went forth conquering and to conquer. But, alas! scarce three short centuries, and the very success of the church became destruc

tive of the spirit of Christianity. No longer could the Pagan say, See how these Christians love one another! Christians began to persecute Christians. Vers. 3, 4: "And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red (uppos): and power was given to him that sat thereon to take should kill one another; and there was peace from the earth, and that they given unto him a great sword."

From this time the attention of the church became more and more engrossed in worldly matters, grasping at riches and dominion, till at length, about 741, Pepin bestowed the exarchate on Pope Stephen II., and thenceforward the church became a temporal power; and the sole care of clergy as well as laity of every rank was devoted to the acquisition and enjoyment of the good things of this life. Vers. 5, 6: And when he had opencu the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine."

Can the Christian Church apostatize more completely from every Christian principle? She can and does. She becomes a fanatical crusading church. About 1096, the cross of Christ, the emblem of a religion of peace, is hoisted as the standard of a war of superstition. Military religious orders are every where established, and, under pretext of honouring Christ, whole nations are excited to a terrific state of madness; and for nearly three centuries driven to the perpetration of deeds of cruelty and horror, unparalleled in the annals of mankind. Vers. 7, 8: “And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale (xλwpoç) horse; and his name that sat on him was Death, and hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth."