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    the firs * has long appeared , in my judgment , to provide for the most edifying performance of social worship . At least I cannot see why the design of a Dissenting congregation to use a

    Liturgy , which might ; probably , be approved and adopted by other congregations , should have vexed , as it appears to have done , the last days of such a Christian inquirer as Dr .

    Taylor . J . T . RUTT . P . S . I have before me a proof that this design of a Liturgy was accomplished , in " A Form of Prayer and a new Collection of Psalms for the use

    of a Congregation of Protestant Dissenters in Liverpool , " 1763 . Can any o £ your readers say what was the fate of that book , and what became of the congregation ; or give any account of

    the origin or end of " The Christian Common-Prayer-Book or Universal Liturgy , " published in 1 ^ 762 , Remarks on which are annexed to " The Scripture Account , " apparently by the Editor : also who was that Editor ?

    Dr . Taylor mentions ( 39 ) a MS . by Mr . Brekell against Liturgies , and ( 60 ) his " Remarks , published in 1758 . " mm

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    Edinburgh , Sir , Oct . 4 , 1821 . IN the last number of the Christian Reformer ( Vol . VII .. p .. 316 ) are some critical remarks of Dr . Lockier * s , in which lie says , € ( the same word in Hebrew signifies blessing and cursing /* This is indeed the case according to

    our common version , but it is so highly improbable , that we can hardly hesitate in adopting any good interpretation which will remove such a strange anomaly . The word ^ pn occurs very frequently in Scripture , and is always translated bless , except Job i . 5 , " It may be that my sons have sinned and cursed God in their hearts ; " 11 , " and

    he will curse thee to thy face /* ii . 5 , the same as the last ; 9 , " curse God and die ; " and 1 Kings xxi . 10 , 13 , " Naboth did blaspheme God and the king . " These are all the passages in which the word was ever thought

    to have any other meaning but that of bless . In Job i . 11 , ii . 5 , the place makes equally good sense , if we translate , " put forth thy hand and touch all that he hath , to see if he hath blessed thee to thy face , " that is , hypocritically , or only while thou wert favouring him . In all the other passages , the word drrr ^ Kn , translated " God , "

    may with equal propriety be rendered " the Gods , ?* that is , idols . Thus Job says , i . 5 , ** it may be my sons have blessed the gods , " and his wife says to him , ii . 9 , " bless the gods and

    die ; " or perhaps , " dost thou still continue blessing God and dying ?" that is , even till death . Iu 1 Kings xxi . 10 , 13 , the word T *? D , translated king , may with equal propriety be considered as the name of an idol . It is

    the same as Moloch . The verse will then be rendered , " Naboth blessed the gods and Moloch . " This , by the Mosaic law , was a capital crime , and though Jezebel was notoriously an idolatress , yet she made this her pretence to take away the life of the innocent Naboth . This shameful

    hypocrisy i 3 of a piece with all the rest of her conduct as recorded in this chapter . I have now shewn that in evety instance , in which our common version gives a different meaning to the word "pH , it may , without any fop-

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    Swords recommended by Jesus , Luhe xxii . 36—38 . 645

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    Alnwick , Sir , September Ay 1821 . LU KE tells us that on the night in which Jesus was betrayed to his enemies , he inquired of his disciples whether they had any swords , assuring tnein

    that he who had not , must sell his garment and buy one . ( Luke xxii . 36—38 . ) Now Matthew assures us , that when Jesus was apprehended , one of his disciples , in honest indignation , drew his sword , struck a servant of the

    high priest , and smote off his ear . Jesus reproved him for this act , saying— All they that take the sword shall perish with the sword ; " and further intimated , that he had no occasion for carnal weapons , being- able , if nece 3 sary , to command more than twelve legions of angels . ( Matt . xxvi . 51-53 . ) *

    These statements seem to clash with each other ; a real difficulty appears ; and I shall feel obliged to any of your learned correspondents who will cleign to remove the apparent inconsistency , and justify the Lord Jesus , both in giving a command so potitive for

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    swords , and then for prohibiting . their use . ; WILLIAM PROBERT .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1821, page 645, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2506/page/13/