the following paragraph, the sentiments of which, we think, are reasonable and judicious :

"It is a most invaluable part of that blessed liberty wherewith Christ hath made us free, that in his worship (or the worship of God according to the principles and spirit of the gospel) different forms and usages may, without offence, be allowed; provided the substance of the faith be kept entire; and that, in every church (or every section of the Christian church) what cannot be clearly determined to belong to doctrine, must be referred to discipline; and therefore, by common consent and authority, may be altered, abridged, enlarged, amended, or otherwise disposed of, as may seem most convenient for the edification of the people; according to the various exigencies of times and occasions."

In the next paragraph of the abovenamed preface, a quotation is made from the Book of Common Prayer of the Church of England; in which it is laid down as a rule, that as "the particular forms of Divine Worship, and the Rites and Ceremonies appointed to be used therein, are things in their own nature indifferent and alterable, and are so acknowledged, it is but reasonable that according to the various exigencies of times and occasions, such changes and alterations should be made therein, as to those who are in places of authority should, from time to time, seem either necessary or expedient."

This appears to be approving as much liberty in conducting public worship as the most liberal can

desire; and goes to preclude all feelings of hostility, or of disrespect among professing Christians of different denominations, merely on account of some peculiarities, or differences of arrangement, in the performance of their religious devotions, while such regulations are satisfactory to themselves.

The object of the present attempt is to prepare a guide and an assistant for public devotion, and for the use of families, in the denomination of Universalists in the United States. This denominationalready considerably numerous, and embracing a fair proportion of the most intelligent and worthy members of community-is still increasing and spreading abroad with a rapidity, and an accumulating influence, unparalleled in the annals of any Christian sect. Preachers are being raised up, and frequent accessions received by conversion, from the ministry of other denominations-sufficient, indeed, to excite the grateful exclamation-"This is the Lord's doing; and it is marvellous in our eyes!" New Universalist societies, also, are constantly being formed, in an over proportion to the labourers in the gospel field; so that some of the societies remain almost entirely destitute of public religious services and preaching, by Ministers and Teachers of the order. The consequence is, that the members are obliged, either to spend the Sabbath at home, or else to attend meetings where they are often regarded as infidels and heretics, and where they commonly hear doctrines inculcated which they

believe to be derogatory to the character of God, and subversive of the most important truths of the gospel.

It is exceedingly desirable that these evils and inconveniencies may be remedied, so that in all places where there are any considerable number of persons attached to the order of Universalists-as well where regular societies are not yet formed as where they are-public worship may be established, and celebrated by them with due order and solemnity. With the view to this object, it has been suggested at different times, and especially of late, by several worthy Ministers, and other zealous and discreet members of the order, that a well-digested and judicious form of public religious devotion, would be a provision well adapted to the attainment of the above desirable object.

It is fully conceded that where regular and approved Ministers, and duly accredited public teachers of our denomination are established, or can be obtained, they may justly be considered competent to lead the devotions of a congregation in the performance of the customary and appropriate services, without the aid of a precomposed form, or advised method of proceeding. Yet it may be worthy of consideration, whether public worship might not be enlivened and rendered more interesting by the occasional use of some forms of devotion in which the congregation should have the opportunity, and should be requested to take a more active part in

the services, by appropriate and animating responses. It is evident that some of the devotional Psalms of David were composed after this manner, and were so recited in the Jewish church; and since many of them are, in style and spirit, truly evangelical, and also prophetically descriptive of the blessings of the gospel, they are equally adapted to the devotions of the Christian sanctuary. Selections from them are accordingly made to be used on some occasions, as may be judged expedient. Some of the prayers also, and other devotional exercises set forth in this book, are prepared with responses for the congregation; and are respectfully submitted to the judgment of the brethren, both ministers and others.

But it has been an especial aim in this work, to prepare and present some plain and easy directions, and suitable helps for the performance of public and social worship by those of our brethren in the faith of God's universal and ceaseless love, who may not enjoy the privileges, nor have access to the services of the "Ministry of Reconciliation." Such will then have the opportunity, on each returning Sabbath, of meeting together, however few in number, and of uniting in acts of adoration, praise and prayer, to the one great and common Parent, the Father of the spirits of all flesh, and "the God of all grace and consolation."

At such meetings, some brother may be chosen or requested to lead in the religious services; which he

will be enabled to do without embarrassment, according to the order herein proposed. A printed sermon may then be read; and it is a very favourable circumstance that sermons by Universalist Ministers may be conveniently obtained-such being almost weekly published in papers, and often in pamphlets, and upon the most interesting subjects, both doctrinal and practical. These can be had without difficulty, in sufficient number and variety, so that new ones may be read at those meetings, every Sabbath in the year. Thus, by the adoption of this desirable measure, those brethren and friends of our order (and often those who are yet wholly unacquainted with the doctrine of universal grace) who have not the opportunity, or but very seldom, of hearing the word of reconciliation from the lips of its ambassadors, may yet hear, in their published discourses, what, by their doctrine, "the Spirit saith unto the Churches."

The forms of prayer contained in this Manual, are (as we think they should be) of moderate length; the language and style plain and solemn; and to the sentiments expressed in them, we confidently believe, all sincere Christians can cheerfully and devoutly respond a hearty amen.

Concerning this short but very significant, and in our opinion, very appropriate response, we here take occasion to remark, that although the practice of saying amen at the close of prayers, thanksgivings, &c., has been greatly abused, through igno