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that one fayeth in my prefence, that bath never prayed to Our Saviour for feven years together.'
After deducing fome judicious and useful conclufions from the hiftory of Unitarianifm, our worthy Author proceeds, in his third chapter, to fhew, that religious worship is to be offered to the ONE GOD, THE FATHER, ONLY. This point is dif cuffed, by Mr. Lindfey, in a manner which deferves the most. ferious attention of those who differ from him. It is, undoubtedly, a matter of the utmost importance. If there be any thing which may be regarded as effential in religion, it is the object of worship. It seems to have been the defign of every revelation of the Divine Will, to direct mankind aright in this refpect; and, therefore, it is of infinite moment that we do not give that glory to another, which is due alone to the Eternal Jehovah, the Supreme Ruler of the universe, the Original and Parent of all existence.
In treating upon the caufes of the unhappy defection among Chriftians, from the fimplicity of religious worship prescribed in the fcriptures of the New Teftament, which is the bufinefs of the fourth chapter, our Author points out the influence which falfe philofophy had in corrupting the genuine truth of the gofpel. But he has proved that there is another, and principal fource of the corruption of the true Chriftian doctrine and worship; a fource from which the worst of errors have flowed, and which also, in the proportion wherein it prevails, will perpetuate them for ever.-Need we add, that the object here pointed out, is HUMAN AUTHORITY in the church of CHRIST?
The defign of the fifth chapter is to fhew, how an union in God's true worship is to be attained. Here Mr. Lindley pro pofes a standing apoftolic rule for prayer; and hath inferted, and recommended the late eminent and excellent Dr. Samuel Clarke's amendments of the liturgy. Thefe we fhall give, at large, to our Readers; and, for the fake of thefe, we have avoided infifting fo fully on the preceding parts of the Apology as we should otherwife have done,
A Lift of exceptionable Parts of the Liturgy with respect to the Object of Worship, and which are either quite ftruck out, or changed, by Dr. Clarke.
Glory be to the Father, and to the Son, and to the Holy Ghoft: As it was in the beginning, is now, and ever fhall be, world without end. Te Deum.
truck out, and changed, where
ever it is ordered
to be read.
Thou art the king of glory, O Chrift.
changed, and the whole directed to God, and not to
Te Deum continued.
When thou hadst overcome the sharpness of death, thou didft open the kingdom of heaven to all believers.
Thou fitteft at the right hand of God in the glory of the Father.
changed, and the We believe that thou fhalt come to be our whole directed to judge. God, and not to
We therefore pray thee to help thy fervants, whom thou haft redeemed with thy precious blood.
Make them to be numbered with thy faints in glory everlasting.
Lord have mercy upon us.
Prayer of St. Chryfoftom.
-when two or three are gathered together in changed to by thy name
The Creed of St. Athanafius.
O God the Son, redeemer of the world, have] mercy upon us, miferable finners.
changed, and the
O God the Holy Ghoft, proceeding from the Father and the Son, have mercy upon us, mife-whole addreffed rable finners.
to the one God
O holy, bleffed, and glorious Trinity, three the Father. perfons and one God, have mercy upon us, miferable finners.
quite ftruck out, here and every
whom thou haft redeemed with thy moft precious blood.
By the mystery of thy holy incarnation, by thy holy nativity and circumcifion; by thy baptifm, changed, and the fafting, and temptation.
whole directed to
By thine agony and bloody fweat; by thy crofs and paffion; by thy precious death and burial; by thy glorious refurrection and afcen fion; and by the coming of the Holy Ghost.
Son of God we beseech thee to hear us.
O Lamb of God, that takeft away the fins of the world,
Grant us thy peace.
O Lamb of God, that takeft away the fins of the world,
Have mercy upon us.
the whole of this quite ftruck out.
O Chrift hear us.
From our enemies defend us, O Christ.
Son of David, have mercy upon us. changed and di. Both now and ever vouchfafe to hear us, O rected to God, Chrift.
Graciously hear us, O Chrift, graciously hear us, O Lord Chrift.
quite ftruck out
Prayer in Time of Dearth and Famine.
ftruck out here,
-to whom with thee and the Holy Ghoft be and every where throughout the all honour and glory, now and for ever. Liturgy.
First Sunday in Advent.
-who liveth and reigneth with thee and the 7 changed here, Holy Ghoft, now and ever.
and in all other places,
Third Sunday in Advent.
O Lord Jefu Chrift, who, at thy firft coming, changed and ad
dreffed to God.
Fourth Sunday in Advent.
-who liveth and reigneth with thee and the fame Spirit, ever one God, world without end. St, Stephen's Day.
-who prayed for his murderers to thee, O changed, and di bleffed Jefus
rected to God.
To him, therefore, with the Father, and the Holy Ghoft, let us give continual thanks.
Preface upon the Feast of Trinity.
changed here, and every where.
Exhortation to the Communion.
-above all ye must give moft humble and hearty thanks to God the Father, the Son, and the Holy Ghoft, for the redemption of the world by the death and paffion of our Saviour Chrift,changed, and di rected to God, both God and man
Prayer after the Communion.
-by whom, and with whom, in the unity of the Holy Ghoft, all honour and glory be unto changed, thee, O Father.
O Lord, the only begotten Son, Jefu Chrift,] O Lord God, Lamb of God, Son of the Father, that takeft away the fins of the world, have mercy upon us. Thou that takest away the fins of the world, have mercy upon us. Thou that takeft away the fins of the world, receive our prayer. Thou that fitteft at the right hand of God the Father, have mercy upon us.
For thou only art holy, thou only art the Lord, thou only, O Chrift, with the Holy Ghoft, art moft high in the glory of God the Father.
What doft thou chiefly learn in these articles of the belief?
Public Baptifm of Infants.
-Ye have prayed, that our Lord Jefus Chrift would vouchsafe to receive him, to release him changed here, of his fins, to fanctify him with the Holy Ghoft, and alfo in the to give him the kingdom of heaven and everlast-baptifm of fuch ing life.-Ye have heard alfo, that our Lord Jeas are of riper fus hath promifed in his gofpel to grant all these things.
First, I learn to believe in God the Father, who hath made me and all the world.
Secondly, in God the Son, who hath redeemed ftruck out, me and all mankind.
Thirdly, in God the Holy Ghoft, who fanctifieth me and all the elect people of God.
God the Father, God the Son, and God the the}
Holy Gholt, blefs, preferve, and keep you.
changed intirely, and addressed
only to Gad.
Vifitation of the Sick.
Our Lord Jefus Chrift, who hath left power to his church to abfolve all finners, who truly repent and believe in him, of his great mercy forgive thee thine offences; and, by his authority quite ftruck out. committed to me, I abfolve thee from all thy fins, in the name of the Father, and of the Son, and of the Holy Ghost,
We cannot conclude without teftifying our opinion, that this work does honour to the Author's understanding, as well as to his heart. It is a valuable monument of his wifdom, learning, integrity, and piety; and we hope that he will be favoured with the public encouragement: and particularly with the patronage of thofe Chriftians who concur with him in fentiment.
ART. VI. A new and literal Tranflation, from the original Hebrew, of the Pentateuch of Mofes, and of the biflorical Books of the Old Teftament, to the End of the Second Book of Kings: With Notes critical and Explanatory. By the late Reverend and Learned Julius Bate, M. A., Rector of Sutton, in Suffex. 4to. 16 s. Boards. Law. 1773.
UR opinion of Mr. Julius Bate, as a writer and a critic,
hath been long known to the Readers of the Monthly Review. The perufal of the prefent work hath not given us the leaft reafon to change that opinion. It is, moft certainly, a new tranflation, and fo very literal, as to be really unintelligible to a plain English reader.
We have feen many verfions of the fcriptures; but we do not recollect any one, in any language, not excepting that of St. Omer's, which exceeds, or even equals, this of Mr. Julius Bate, for obfcurity, inconfiftency, and abfurdity. The Author, it must be granted, was a tolerable mafter of fome parts. of Oriental literature; but he feems to have been entirely void of judgment. He hath employed all his learning in disfiguring, we may fay, in burlefquing, the facred writings.
The chief defign of this work, is a defence of the Athanafian Trinity; and many paffages, which are fimply historical, are faid, by our Author, clearly to contain that doctrine.
If this be really true, we should be obliged to fome able Hutchinfonian for the folution of the following difficulty: If the Old Teftament doth really, as thefe gentlemen affirm, contain the doctrine of the Athanafian Trinity, how came it to pass that no Jew, from the days of Mofes to the prefent, ever found it out, or even fufpected it? That the Jews never had any apprehenfion of this doctrine is well known; and that, with the more fenfible part of them, it is one grand objection to Chriftianity, we are affured by learned perfons of that perfuafion.
As modern improvements in fcience, and in found criticifm, have deprived the Hutchinfonians, and others, of an Athanafian Trinity in the New Teftament, they have been obliged to change their ground, and fearch for it in the Old : and to prevent, if poffible, another difcomfiture, they have put myftical fenfes on plain hiftorical paffages, and inferred ftrange conclufions, from fanciful, equivocal, and, very often, unna