and satisfied that it is the real sum and substance of "the glorious gospel of the blessed God;" it is important that its advocates and adherents should be admonished and urged, by all those endearing motives, which the gospel furnishes, to "show their faith by their works;" and to exhibit a course of virtuous conduct, and of pious devotion, corresponding with the excellence of their principles. This would be strictly complying with that important and comprehensive direction of THE GREAT GOSPEL TEACHER- -"Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."

In the hope of contributing to the promotion of the spirit and practice of true piety, Christian obedience, and the due and orderly worship and adoration of the ONE LIVING AND TRUE GOD, this book of religious devotion has been prepared, and is now respectfully presented to the public, and especially to the denomination of Universalists.

ESSAY

ON THE

SUBJECT OF PRAYER.

As the present publication consists chiefly of forms of prayer for public worship and other occasions, it has been thought expedient to offer some observations upon the duty and the design of prayer. This appears to us the more necessary because, as we apprehend, the subject has not-by some at least been correctly understood.

Although prayer is a generally acknowledged duty, it is by many much neglected, and by others, as we apprehend, most improperly performed, with views and motives most incorrect, superstitious, and even absurd.

It can scarcely have escaped observation, that even among Christians the idea seems to be entertained, that prayer exerts an influence upon the immutable Jehovah himself; often causes him to be more benevolent and propitious, and better disposed toward his creatures; and induces him in some instances, to alter his views and his purposes concerning them. Whereas, it must we think be evident, on the slightest reflection, that the whole effect of prayer, and of every other religious duty, must be upon ourselves, and not upon the supreme and independent Creator and Governor of all things; who, as the prophet declares, "is of one mind, and who can change Him?" And although passages are not

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unfrequently found in the Sacred writings, which seem to convey a different meaning; and if taken literally, according to the usual acceptation of the terms employed, would strongly intimate that human supplications and intercessions do really affect the Almighty, and render him more favourably inclined toward his creatures; yet such expressions, in reference to God, like very many others, must not be interpreted strictly, but considered as the language of accommodation; and spoken familiarly, and after the manner of men. For the purpose of illustration we will give an instance or two of this manner of speaking. When Noah, after the flood, had built an altar, and offered burnt-offerings upon it, it is said "And the Lord smelled a sweet savour; and the Lord said in his heart, I will not again curse the ground any more for man's sake." Now to understand this passage, in reference to the Supreme Being, according to the literal meaning of the language employed, would shock credulity itself. Again, the offering of Christ for the redemption of man, is, by the apostle Paul, called "a sacrifice to God for a sweet-smelling savour:" meaning thereby, that it was according to the will and purpose of God.

But it may be inquired-If prayers have no effect on God, in what does their utility consist? We answer as before-In the effect they have upon ourselves, and upon community; as will be subsequently noticed.

The duty of prayer, when properly understood, will be found to coincide with the fundamental principles of Christianity-that is, a conscious dependance on God; a confidence in his goodness; and charity and goodwill toward our fellow men.

First, it is an acknowledgment of our dependance on God as the author of our being, and the giver of

all good. This dependance we are too prone to forget, or not sufficiently to realize. If we do not claim to be irresponsible and independent, we too often live and act as if we were so; and in our conduct too nearly resemble those impious and presumptuous characters described by the man of Uz, who "say unto God, Depart from us; for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him?"

Now the habitual attendance on the duty of prayer, has a tendency to humble the pride of man, suppress the insolence of ungoverned ambition, and teach men of all ranks and conditions, that, as the wise man says, "There is one higher than the highest," and as the humbled king of Babylon confessed, "Those that walk in pride he is able to abase."

Prayer is an acknowledgment of this dependance, and impresses a sense of it upon the mind. It is in its nature a confession of weakness and indigence; it is an acknowledgment that we are insufficient for our own safety and welfare, and therefore look to another for those succours, and for the supply of those necessities which cannot be furnished from our own resources. It is also, especially upon Christian principles, an acknowledgment of unworthiness and guilt, on account of which we implore the divine compassion and favour.

Prayer implies, secondly, a confidence in the goodness of God-the belief that he is not only able, but disposed to grant us the good things we ask of him, as far as he sees them necessary and expedient for us. It surely cannot be our duty to pray that God would do for ourselves or others, that which we do not believe he purposes to do, or which we have no confidence or hope that he ever will do. We are directed to "ask in faith, nothing wavering,"

and to "lift up holy hands without wrath and doubting." The prophet Isaiah upbraids idolaters with the folly and absurdity of praying unto a God that cannot save., But it would not be less absurd to pray to a God whom we believe will not save, though he possesses the ability.

Thirdly; prayer, especially public prayer, is an expression of charity and goodwill toward our fellow-men; and when offered up for all mankind, in all stations and relations in life, it is an expression of the most pure and unlimited benevolence. It is publicly desiring God, the source of all goodness, to be as kind and merciful to others, as to ourselves: and to make all his rational offspring the happy subjects of his grace and salvation. And this is calculated to have a most salutary influence upon society in general, and to prevent the perpetration of crime and mischief: for how can men indulge in malice and spite, injustice and cruelty toward each other, or even toward enemies, if they sincerely and habitually offer up prayers to God in their behalf, and entreat him to forgive and bless them? This religious exercise can hardly fail to exert at least to a considerable extent a restraining, and softening influence, very favourable to the peace and good order of society. Agreeably to this the Apostle, in his first Epistle to Timothy says, "I exhort therefore, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority; that we may lead a peaceable and quiet life, in all godliness and honesty."

This apostolic direction is so appropriate to the subject of this brief essay, that it deserves particular attention. And first I remark upon it, that the requisition to pray and give thanks for all men, is of itself an unanswerable argument for the ultimate salvation and happiness of all men.