9-20-51 MF

Erasmo 9-18-51 76065

ADVERTISEMENT.

WHEN the first sheets of this publication were sent to the press, it was not proposed to prefix any advertisement to it. If the unanimity hoped for had been formed among the British Protestants of Dunkirk, it would have been rendered unnecessary. But as some unwarrantable prejudices have gone abroad, and some false notions have been circulated respecting the Society for whose use it has been printed, it is now thought proper to explain the procedures of this Society, and their reasons formaking choice of this Form of Prayer.

It is well known that many attempts have been made at different times to establish a Church at Dunkirk, entirely conformable to the Church of England: but that all of them were unsuccessful; and anxious as many families were to have a Church upon any respectable plan, they could not effect the establishment of one. In December, 1790, a paper was drawn up, evincing the importance of Divine worship, and soliciting subscribers. One of its articles declared, that, as soon as the annual subscription amounted to a certain sum, a Minister should be sent for, and a Church opened, without specifying

what the establishment should be; leaving the form of the worship to the determination of the subscribers: but neither did this succeed. In consequence of which, a few gentlemen, resolving even at any expense to have public worship in the town, called over a Minister from England in order to open a Church. If the attempt succeeded, the institution might support itself; but if not, they were to defray every necessary expense. Finding their neighbours disinclined to encourage a religious institution, and supposing that it arose from that unhappy jealousy which subsists between different sects, and is too apt to render one party obnoxious to the others, it was determined that such a Form of Prayer should be adopted as could offend no individual in any part of it, and would be the most likely to give satisfaction. It was not expected that all the English in Dunkirk would concur in it; because the difficulty of pleasing a mixed multitude was too well known, and also the readiness many discover to find fault with the bestconcerted measures. But it was hoped that in so large a body a sufficient number might appear, who had candour enough to make some allowance for the private opinions of their brethren, and religion enough to wish to promote a design, whose tendency was the general happiness. Care has therefore been taken, in compiling these Prayers, to omit every thing that might offend, and to bring together such sentiments as all may with satisfaction unite in, while they are conducive to real devotion.

The Compiler thinks it unnecessary to assign the reason for every alteration made in the prayers of the Church of England. The plan he has followed throughout is that which was proposed long since by the excellent and learned Dr. Samuel Clarke, Rector of St. James's, Westminster. Other alterations have been necessarily made, which the Doctor had not pointed out. It may suffice to say of them in general, that they are such as are well approved of by the Society for whose use the Prayers are printed; and that many persons who have perused them with a critical accuracy, but not with the most friendly design, have been obliged to acknowledge that they are unable to point out any positive faults. And having succeeded so far, he has succeeded to the utmost of his expectation. He offers, therefore, this Liturgy with a degree of boldness to the examination of the public at large, but especially of the English inhabitants of Dunkirk, who are most concerned in the success of this establishment; which, if it be not conformable entirely to the Church of England, or to any other Church, at least claims affinity to all in every thing essential to the proper mode of conducting public worship, and the cultivation of the morals of mankind. If there are persons who think that omissions of consequence have been made in compiling these prayers, they are requested to consider the statement of facts they have just perused, and candidly to declare whether the most probable means of success in such circumstances were not adopted. Nor should they refuse to accommodate themselves to times

and circumstances in things that are not really essential, and where a good end may be answered by so doing. For when we are enslaved to party prejudices and forms long used, we give up the unalienable right of private judgment, and are deaf to reason though it be ever so urgent.

The argument generally alleged against alterations in worship is, that our fathers left us the sacred deposit, and we are desirous of transmitting it untouched to our posterity. But if this had always been as valid as many now consider it, the great Reformers of the Church would not have exposed themselves to all the horrors of persecution; and far from endangering their lives in the removal of falsehood and superstition, would have worshipped according to the forms which their fathers approved. Or perhaps we should have fondly adored the senseless gods which our pagan ancestors worshipped; and instead of enjoying the reviving light of Christianity, have been buried in the thickest mists of ignorance and idolatry. For if antiquity be the surest test of what is proper for man, paganism ought to stand highest in our esteem and veneration.

In fine, when we charge the man with sacrilege who dares to innovate an old system, and alter in the smallest degree a mode of worship long observed, we put an effectual stop to all improvement, and shut ourselves up in unmanly ignorance. All are ready to acknowledge that the Supreme Being regards more the dispositions and desires of his worshippers, than the peculiar forms and words which they observe: