in remembrance of Christ," and "Drink this in remembrance of Christ." The conclusion consists of the Lord's Prayer, a hymn and the benediction.

The last eight pages of the book are given to two substitute prayers, one for the morning and the other for the evening, in place of extemporaneous prayers. These written forms of devotion are to be used in the absence of the Minister."

Fac-simile of the title page of the Universalist Prayer Book published at Philadelphia in 1857.

Exact size.

UNIVERSALIST PRAYER BOOK.

A SERVICE book bearing the imprint of G. Collins, was issued at Philadelphia, in 1857, in 16m0. The title page states that it was "prepared by direction. of the General Convention of Universalists." It is copyrighted in the name of Abel C. Thomas, and the preface is signed with his initials. It bears this title, "The GOSPEL LITURGY: A PRAYER BOOK for Churches, congregations and families." The reasons for bringing the book into existence are given in the

EXPLANATORY PREFACE.

Liturgies, or formulas of worship, were in use in the Jewish Church long before the Christian era. We learn in the New Testament that John the Baptist taught his disciples to pray; and no follower of the Saviour, however averse he may be to repetition, would be willing to abandon the Lord's Prayer. In the Christian Church, in the age of the apostles, the People responded Amen "at the giving of thanks," but the existence of a Liturgy cannot be affirmed. The gifts of the day of

Pentecost may have set aside all other helps, for the time being; yet forms of worship were introduced at an early date, and gradually passed into universal authority. Marked changes, in doctrine and in ritual, were effected by the Reformation; but Liturgies, prepared and adopted by the Reformers, are still in use, with some modification; and they seem to be increasing in favor.

REASON AND VALUE OF A LITURGY.

Hymns and music are arranged beforehand for united worship: Why should the like preparation be denied to prayers? Shall the Congregation submit all praising to the Choir, and all praying to the Minister? If congregational singing be approved (with or without the aid of a choir) a large variety of tunes would seem to be undesirable. Why should not the same hymns be sung, and in the same melodies or harmonies, from generation to generation? And why should not the reason of the case be equally applicable to prayers? Sermons are addressed to the People, and cannot be too widely instructive. Prayers and praises are addressed to the Supreme Being. The mercies of the good Father, though always new, are the same, yesterday, to-day, and forever. The needs, sympathies and obligations of His children, continually suggest the same "supplications, intercessions, and giving of thanks." There is little variety in extemporaneous prayer, even with persons who are said to be "gifted" in that way. Only by preparatory study can sameness be avoided, and variety will still be rather in the language than in the sentiment. The value of a Liturgy is not in novelty, but in familiarity. The words of a prayer, if fitly chosena prayerful form of sound words"-may in some sort be the ark of the covenant, containing the hidden manna and the budding rod. It is indeed the spirit that quickeneth; yet formulas of worship, though cold and dead when considered only in the letter, may awaken the soul into the life of devotion. There was power in the bones of a prophet, II. Kings, xiii.

20, 21.