rance and intemperate ardour; whereby, with other improprieties, noise and confusion have often taken the place of sober, rational devotion; yet if the congregation-who ought to be, and many of whom doubtless are, equally sincere and fervent in the religious services as is the minister or leader-should, at the close of prayers, devout ascriptions, &c., express their hearty concurrence, by audibly, solemnly, and unitedly pronouncing an emphatic amen, it would evidently manifest an attentive engagedness in the worship; and we see not wherein it is justly objectionable.

We learn by ecclesiastical history, that this practice early prevailed in the worship of the Christian church; and its propriety is more than intimated in the Scriptures. St. Paul speaks, with implied approbation, of saying amen at the giving of thanks. -See 1 Cor. xiv. 16. When St. John, as recorded in Revelations, v. 13, 14, heard " every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever," a response is added as follows:-"And the four beasts [or living creatures] said Amen. And the four and twenty elders fell down and worshipped Him that liveth for ever and ever." Again, Rev. xxii. 20, “He which testifieth these things saith, Surely I come quickly." Response, "Amen. Even so, come, Lord Jesus."

The pious and devout psalmist, in the true spirit of the gospel, ardently prays, and blesses God as follows: "Save us, O Lord our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise. Blessed be the Lord God of Israel from everlasting to everlasting" and then he adds, "and let all the people say, Amen. Praise ye the Lord."

In relation to the custom in religious worship, of which we are now speaking, it may not be improper to notice, what is doubtless generally known, that in the Episcopal church the same has been, and still is, uniformly, and very orderly practised, conformably to the following general direction: "The people shall answer, at the end of every prayer, Amen.”

The abuse and perversion of this usage, are, we think, to be disapproved; but if regularly and solemnly practised, we believe its tendency would be to animate and enliven devotion, and render it more impressive and interesting. And moreover-and which ought to be no trifling consideration-it would be following the example of the pious worshippers of God of ancient time, both in the Jewish and the Christian church. In this persuasion, and with these views of the subject, we beg leave, respectfully to commend it to the consideration of the ministers and brethren generally, of the Universalist denomination; being confident that they will agree that any matter or circumstance, however apparently small, which has relation to the impor

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

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