furnish no edification to the rest of the faithful. Such, however, is far from being the practice of the Catholic Church, where all exhortations, sermons, and similar instructions are delivered to the people in a language which they understand; where no unknown, extemporary, or modern prayers are recited; but an ancient public liturgy is performed, which, by daily use, has not only become familiar, but is well known, at least as to the substance, to all the faithful; where in fine there is no want of interpreters, since the people have the Church service translated for them in her ordinary prayerbooks, like the one which you are now perusing ; and the pastors are commanded to explain to them the mysteries, and doctrines comprehended in the Mass. In the third place, St. Paul, far from reprehending the use of an unknown tongue, when employed with devotion and humility, approved of it in the clearest manner, nay,-absolutely requires that no one should prohibit such a custom: for the Apostle, in the thirty-ninth verse of that same chapter commands;- To speak with tongues forbid ye not.'

VIII. STRICTURE ON THE PROTESTANT VERSION OF THE

WORDS OF ST. PAUL.

Before dismissing this subject, it may be proper to remark the disingenuous conduct resorted to by

* Concil. Trident, Sess. xxii. Ch. 8.

the authors of the authorized English version of the scriptures, in their translation of the fourteenth chapter of St. Paul's first Epistle to the Corinthians. It should be sedulously kept in view, that a reference is made in this chapter to certain languages unknown to the people, which St. Paul condemns some amongst the Corinthians for employing at their public assemblies; and to other languages equally unknown, but the use of which is entirely approved of by the Apostle. The Protestant translators have superadded to the original Greek text, the word 'unknown,' in verses 2, 4, 13, 14, 19 and 27; but in verses 18 and 39, where the use of a language, though it be unknown to the people, is approved of, notwithstanding precisely the same phrase occurs in the Greek original, they have not inserted the word 'unknown,' as in the other verses.

It would appear from history that the English Protestant Church is not entirely hostile to the celebration of her liturgy, when convenience or caprice may suggest it, in a language unknown to the people for Dr. Heylin informs us that in the reign of Queen Elizabeth, the Irish Parliament passed an act for the uniformity of the common prayer, with permission of saying the same in Latin, where the minister had not the knowledge of the English tongue. But for translating it into Irish there was no care taken. The people are required by that statute, under several penalties, to frequent their churches and to be present at the reading of

the English liturgy, which they understood no more than they do the Mass: by which means we have furnished the papists with an excellent argument against ourselves, for having the divine service celebrated in such a language, as the people do not understand.'*

'The universities of Oxford and Cambridge, together with the colleges of Eton and Winchester, obtained permission from the head of their church, to celebrate the divine service in the Latin language.'+

In the Sun newspaper appeared the following paragraph : The clergy as usual, on the opening of a session, assembled yesterday morning in convocation at the Chapter-house in St. Paul's churchyard, whence they went in procession to the Cathedral. The archbishop of Canterbury took his seat in the dean's stall, the bishop of London on his throne, and the bishops of Salisbury and Bangor, in the prebendal stalls to the right of his Grace. The latter, then, as junior bishop, read the Latin Litany. A Latin sermon was delivered by Dr. Burton, of Christ's church, Oxford; at its conclusion, Gloria in Excelsis' was chaunted by the choir, after which the archbishop dismissed the congregation with the usual blessing, also in Latin, and the procession returned to the Chapter-house.'‡

*Dr. Heylin's Hist. of the Reformation, p. 128. + Wilk, Counc. Tom. iv. p. 217.

Sun, Oct. 28, 1830.

CONTENTS.

CHAPTER V.

ON THE INVOCATION OF SAINTS AND ANGELS. 1. Immeasurable distance between the worship given to God, and the reverence shown to the Saints.-2. Religious respect may be rendered to Saints and Angels.-3. The Angels and Saints make intercession for men.-4. Inferred from the communion of Saints in the Apostles' creed.-5. From the charity which animates the Saints.-6. The invocation of Angels proved from Scripture, from the Psalms,-from Genesis,-from the Apocalypse.-7. The invocation of Saints proved from Scripture.8. Holy men have, even in this life, been invoked by others.9. Invocation of Saints in the primitive Church proved from ancient inscriptions.-10. Invocation of Saints in the Anglo-Saxon Church.-11. Contained in all the Liturgies.-12. Objections answered.-13. Charity engages the Saints to pray for us.14. They have the power of doing it.-15. They know what passes upon earth.-16. Their intercession not derogatory to the mediatorship of Christ.-17. Manner of addressing God through the Saints.-18. Similarity of Catholic and Protestant prayers.— 19. Inconsistency of an objection.

Y