should even on common occasions, be uniformly and literally the same. Some variation in form and lan

guage, 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.

REMARKS

UPON

UNIVERSALIST PUBLICATIONS AND PREACHING.

SUCH have been the circumstances of the denomination of Universalists, in relation to nearly all other sects of professing Christians, that its ministers have been necessarily, and almost constantly engaged in theological controversy.

The great and leading doctrine by which we are distinguished; the rapid and extensive progress which it has made within a few years; the numbers which have embraced it, and which are constantly increasing, are circumstances which could not fail to attract the attention of the Christian community; and which, moreover, have not failed to excite the hostility-and in some instances-it may be safely added the rage and violence of opposers, of almost all other denominations. These exigencies have rendered it expedient that we should repeatedly, both in preaching and writing, explain our doctrine-constantly rescue it from misrepresentation, and defend it by argument. And, to show its paramount excellence, that we should also exhibit it in contrast with all opposing creeds and systems, whatever be their claims to antiquity, common consent, or popular favour.

In this state of things, religious and theological controversy among the ministers of our denomination especially-has been necessary and unavoida

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ble. Hence, as a consequence, much of the preaching, and most of the publications in the order, have partaken largely of a polemical character. From this circumstance, the inference has been drawnmost unjustly, we are persuaded-that we court contention, and are particularly fond of disputation. This imputation we utterly disclaim; and that it does not justly attach to us, is, we think, fully evinced by a ready disposition, manifested on all occasions, to meet our brethren of all denominations, on terms of the most friendly accommodation, and cordial reciprocity.

We are, it is true, decidedly opposed to an implicit faith, in matters of religion; and we strongly recommend free, individual inquiry, and careful investigation. By such investigation we have discovered

at least to our own full conviction-that many great and pernicious errors are abroad in the Christian world: errors which have been of long standing, and which are still adhered to by numbers, with unyielding tenacity; and propagated with untiring assiduity. It was necessary, in our opinion, that these doctrinal errors and corruptions should be removed, that the pure and eternal principles of truth and righteousness, might be established upon their own deep and immoveable basis. Appropriate to the case, as an illustrative figure, is the language of Judah, in reference to the building of the second Temple, as recorded in the book of Nehemiah, iv. 10: "There is much rubbish, so that we are not able to build the walls." To apply the case, we remark; it was found necessary that the "rubbish" of human creeds, and the traditions, inventions, and "commandments of men," should be removed out of the way. And to this object the labours of the "ministry of reconciliation," and of the "restitution of all things," have been, in a great measure, directed.

And we rejoice that these labours have been signally successful, in "pulling down strongholds, casting down imaginations," and many "high things."

But there is still much old rubbish to be removed, (so we sincerely think,) as well as many new plans, and schemes of human invention, to be examined and tested. We may therefore fitly employ, as a figure, another statement relative to the building of the second Jewish Temple; where, in consequence of enemies, and opposers of the building, it is said: "They which builded on the wall and they that bare burdens, with those that laded, every one, with one of his hands wrought in the work, and with the other hand held a weapon." So with us; we still find that there are many enemies, and opposers to the building up of the fair temple of truth-the truth of universal grace as we most firmly believe it is in Jesus, and declared in his gospel: and therefore, while we endeavour to build up truth with one hand, we find it necessary to repel error with the other.

"for

It is further said in the history referred to, that "the builders, every one, had his sword girded by his side, and so builded." In like manner, by an easy accommodation of this circumstance, it may be remarked, that we find it indispensable, still to be girded with the sword: not a carnal weapon;the weapons of our warfare are not carnal,❞—but with "the sword of the Spirit, which is the word of God." This sword we would fain wield so skilfully, and so effectually, as with it to slay all opposing error and false doctrine; while at the same time, we labour to propagate and establish the pure principles and teachings of the Christian economy-"the faith once delivered to the saints."

As the cause of Universalism advances, (and advance we are persuaded it must,) and still increasing numbers become thoroughly convinced of its truth,