LATIN.

The objections which are often made to the use of the Latin tongue in the Church service, will be found to weigh but little when balanced against the advantages which flow from it. These advantages may be summed up in a few words.

First, all modern languages are liable to change, and are very often changing. It would be indecorous to address the Almighty in language which, in common conversation, would be esteemed vulgar, and it would be difficult, if not impossible, to make the forms of public prayer keep pace with the alterations which custom or caprice are ever introducing into discourse.

Secondly, by means of this universal language, a Cathclic, in whatever country he may be, never finds himself at a loss in his devotions. In China, in Italy, in Peru, the English Catholic feels himself almost as much at home, when at Church, as if he were before the altar, where, as a child, he learned first to worship God.

Thirdly, the language of the Liturgy is venerable and endeared to us, from having been composed by men eminent for their holiness of life,-giants of learning in the ages when faith and charity shone most brightly; and these forms of prayer have been repeated, from generation to generation, by saintly men, on whom the fervent recital of these very prayers drew down those multiplied graces which made them saints.

CRUCIFIXES, PICTURES, AND IMAGES OF SAINTS.

There are few persons, at the present day, so ignorant, and fewer, we are inclined to hope, so malicious, as to accuse Catholics of idolatry in the veneration which they shew for the crucifix or the representations of saints and angels. We naturally testify a regard for anything which brings back to our minds the remembrance of those who are dear to us; and this principle of our nature, which all persons apply to their relatives or

PREFACE.

friends, the Catholic extends to the friends of God, and to God himself. Hence we exalt the crucifix in our churches, in honour of our Divine Redeemer, and the sight of it again kindles in our hearts a warmer flame of divine love: and we place before our eyes the images of the saints, to the end that, from the contemplation of their virtues, we may pass to the imitation of them..

LITANIES.

The name "Litany" is derived from a Greek word, signifying supplication. The species of devotion which is thus named, was instituted at a very early period of the Church, and was employed chiefly in processions; two Cantors, as they were called, intoning one part of the Litany, and the people, with united voices, responding to it, as they moved orderly along the streets. The invocation of saints in Litanies may be traced back to a very remote antiquity; though it is scarcely necessary to remark, that there is a wide difference between the kind of assistance which we beg from the saints, and that which we supplicate immediately from God. In the one case, the form of supplication which we employ is, "pray for us," or words which are intended to convey that meaning; in the other, by such expressions as "have mercy on us," "O Lord, deliver us," or, "spare us, O Lord," we employ an absolute power and authority in the great Being who is addressed. With regard to the terms applied to the Blessed Virgin, in the Litany which bears her name, it is proper to remark, that they are poetical forms of expression, and, like every other composition of the same character, are to be understood with some limitation.* The humble Virgin Mother, to whom we address them, has received a higher panegyric than any we can give her, from the inspiration of God himself (See St. Luke, i, 28, 42, and

*The appellations here alluded to are all borrowed from holy writ, and the manner in which they are applied to the Blessed Virgin will be found well explained in Bishop Hay's "Pious Christian,” p. 142.

48.) When therefore, we mention her name with respect, we do but copy the example which the Almighty has pleased to set us; and when we implore her patronage, we only beg of her to unite her voice with ours in praising God, her affections with ours in loving him, and to exert her sweet and grateful influence in behalf of us sinful creatures, that we may receive the favours of heaven more abundantly, and learn how to employ them with greater glory to God, and greater fruit to our own souls.

The narrow limits of this work will not admit of a more detailed explanation of the above-mentioned ceremonies and practices. But they who are desirous of acquiring a more enlarged knowledge of such subjects will do well to consult Dr. Milner's "End of Controversy," "The Catholic Christian Instructed," "The Hierurgia," by the Rev. Dr. Rock, or apply to the priest in whose neighbourhood they reside.

dat nobis Dominus om- et night, and a perfect nipotens.

R. Amen.

end.

R. Amen.

The Short Lesson. 1 Peter, v.

FRATRES, sobrii es- BRETHREN, be sotote et vigilate; quia ber, and watch: beadversarius vester dia- cause your adversary bolus tanquam leo ru- the devil, as a roaring giens circuit, quærens lion, goeth about seek. quem devoret: cui re- ing whom he may desistite fortes in fide.vour; whom resist ye Tu autem Domine, mi- strong in faith. But sere nobis. thou, O Lord, have mercy on us.

R. Deo gratias.

V. Adjutorium nostrum in nomine Domini, R. Qui fecit cœlum et terram. ter, &c.

Pater nos

R. Thanks be to

God.

V. Our help is in the name of the Lord.

R. Who made heaven and earth. Our Father, &c.

Then the Priest makes the Confession. Confiteor Deo omni- I confess to Almighty God, &c.

potenti, &c.