tant subject of public religious worship, the worship of Almighty God, our heavenly Father, is deserving of serious and deliberate attention.

The foregoing observations, upon a subject confessedly very important, are not offered in a spirit of dictation, or of vain assumption. They are the result of sober thought, and a sincere regard to the promotion of pure Christian worship, and the prosperity of that section of the church of the Redeemer upon earth, with which the writer esteems it a great privilege and happiness to be united. And they are presented, together with the following forms of devotion, prayers, thanksgivings, &c., with sentiments of entire deference to the free and candid consideration of the brethren of the Universalist denomination, both ministers and laymen.

Objections will doubtless arise in the minds of some, to the suggestions here made in relation to the services, and the order of public worship. But it is thought it might be a proper subject of inquiry, whether such objections may not be the result of education and habit, and an attachment to customs and usages which have been long and generally approved. Innovations in things sacred have been generally considered as of dangerous tendency. Yet we know not that innovations are more dangerous, or more to be deprecated, than old and long-established errors. And furthermore, it is, at least, possible that, in some cases, what may be reckoned an innovation, may be only a restoring of things to

their proper state and order, and to their duly authorized and primitive usage. In such cases an innovation upon customs and practices, however sacred they may be esteemed, and however extensively they may have the sanction of popular opinion, is both justifiable and commendable.

It may be objected that some of the measures here proposed would be liable to be abused and perverted, especially responses by the congregation, by saying amen at the close of prayers, &c., that it might occasion fanatical emotions and actions in some, and give just cause of offence to others. Of such abuse we admit there is danger; and what good thing is not liable to be abused? The abuse of a thing, however, has never been thought a valid argument against the judicious use of it: and it is believed that due care and attention may prevent the abuse, and yet retain the practice of that which, duly regulated and guarded, may be not only inoffensive, but highly expedient and useful. If the doing evil that good may come, be in no case admissible, the proposition, it is believed, is equally correct and reasonable, that we should not refrain from doing good, lest evil should come. The author of our holy religion knew full well, that the propagation of that religion would occasion great disorders and much enmity; not only in the community at large, but even in families, and among the nearest connexions and kindred; yet he chose and it was divinely determined that it should be propagated and estab

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lished. This is indeed a strong case, but it also strongly supports the above principle. When St. Paul says, in a case not foreign to the present subject, "Let not then your good be evil spoken of," he does not intimate that the good ought not to be done, or allowed; but that Christian liberty should be so indulged as not to be licentious, nor give just occasion of reproach or censure.

The services of public worship should always be so conducted as to be alike removed from cold indifference and formality, and from irreverent familiarity, and clamorous rant and vociferation. And it is confidently believed that the just and rational views of God and religion, which are constantly inculcated in the denomination of Universalists, will tend greatly, and it is hoped effectually, to prevent the occurrence among them of those irregularities and extravagances which have often taken place at the religious meetings of some other Christian sects, where excitement has appeared to be the chief object, and where sudden and extraordinary impulses are so much sought, and relied on as certain tokens of the Divine presence and favour.

Although public religious services, and especially public prayers, must necessarily be, at least in substance, and, on ordinary occasions, pretty nearly the same, so that novelty of sentiment cannot be expected, and variety of expression need not, as before remarked, be eagerly sought; yet neither, on the other hand, is it necessary that public prayers

should even on common occasions, be uniformly and literally the same. Some variation in form and language, if not strictly necessary, cannot be justly objectionable, and may be expedient and desirable. With these views, therefore, and that the work might contain an agreeable and convenient variety, for all occasions of public and social worship, application was made to a number of ministering brethren, who kindly furnished a number of forms of prayer, both for common and particular occasions. On reflection, however, and by the suggestions of some brethren, in whose judgment I have great confidence, I have been induced to vary from my first intention, in relation to the prayers thus solicited, and so obligingly communicated. It occurred to me, as one reason for the alteration, that the insertion of the entire prayers of different brethren, with the names of the authors, might, in some instances, lead the readers to institute comparisons, as to the supposed merits or defects of the different compositions; as if a sort of rivalry had influenced the different contributors; an idea most inconsistent with the reverential nature, and the meekly imploring spirit of devout supplication. But a principal reason for the alteration is the consideration, suggested by a worthy brother, that "in prayers by different authors, we are not to expect that unity-not exactly unity-but that sameness in diversity which shows the work of one mind, however various the topics to which it is directed."

It might also be mentioned, as a reason for varying from the original arrangement, that to insert at full length all the forms of devotional exercises that have been contributed, would swell the volume to a size greater than was contemplated, or than would be desirable; and to alter, contract, or wholly leave out some, while others were admitted entire, might be thought an invidious distinction, or improper partiality, and might injure the feelings of some worthy brethren, which should be sedulously avoided. These reasons and explanations will, it is hoped, be satisfactory; and will supersede, in a great measure, the necessity of references, and of giving credit in particular cases. That the work may be generally acceptable, and that, through the Divine blessing, it may subserve the best interests of true Christian devotion and piety, is the devout wish of

THE AUTHOR.