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and not till then , began the use of written forms . It was not till the spirit of prayer was driven from their hearts , that they had
recourse to any artificial helps . The introduction of liturgies was one of the corruptions of the fourth century ; and it is very certain , that it was not till then that a
written form was ever used * The sole reasons for this innovation , as we learn from the testimony of the Christian writers of that time , were those which I have stated above . It was not because those
who used a written form were convinced of its necessity or utility : no j—ignorance and laziness were
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To fhe Editor of the Monthly 'Repository *
Ipswich , Nov . 1809 . SIR , Without rehearsing the argu - ments , adduced for and against the use of a liturgy , I wish to submit to the consideration of
your readers , whether any dissenters , Unitarian , or of any other denomination , can consistently urge the general adoption of a form of words , which , however unexceptionable it may appear in
the present day , might produce evils of a similar description to those , under which the Unitarians amongst the clergy of the establishment at present labour . Had there been any great advantage in
the weekly repetition of the same words , a more obvious effect would have been produced . Dr . Clarke ' s Reformed Liturgy was altered by the Rev . Mr . Lindsay , again varied by Dr . Disney , * nd has received another emendation from the Rev * Mr . Belshanm
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the parents of a liturgy ? This , no doubt , was altered and increased by the orders of successive popes and councils , till , at last , it ended in that precious heap of
absurdity , the mass-book . Now , then , I would ask any serious and rational Christian , is this authority ( and I know of no better ) sufficient to warrant the adoption of a liturgy ?
I shall , with your permission , resume this subject in another letter ; and in the mean time , subscribemyself , Your sincere well-wisher , Ak Unitarian Christiana
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Let each minister and each society remain at perfect liberty to choose for themselves , and to vary their mode and their expressions as they think fit . Uniformity was the rock on which Constantine ' s
best intentions were wrecked ; and the desire of ensuring uniformity has been the bane of religious liberty in every age wherein it hai been attempted .
I acknowledge , that whilst I commend the zeal , and wish not , to detfact . from the praise due to the labours of the Unitarian associations , in different parts of thft British empire , I look to them
with a jealous eye , lest the spirit of priestcraft should possess the ministers of the districts , and ua . dermine the pile of religious freedom , erected by our truly HI us * trious ancestors . As Uuitarianisni
has never , by what I account the special grace or favour of God , been permitted to become the
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114 Objection to a Liturgy .
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OBJECTION TO A LITURGY .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), March 2, 1810, page 114, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2402/page/10/
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