duced, at least to the same extent, the evil fruits of indifference and of infidelity, which it has never f yield in countries where it has been long establishe even here it is daily producing them more and mo under its influence, each succeeding generation must rily deteriorate. Look at Boston and New York, wh delity has already boldly raised its standard. It is almost limiting religious service to the Sunday-misca Sabbath and by continued efforts through the press pulpit to keep up an exaggerated and nearly Jewish of reverence for this day among the people, that a like regular attendance on Sunday service is obtained

In fact, according to the gloomy ideas now gene tached by American Protestants of the stricter sect "Sabbath" day, the people after having labored co through the six days of the week, have no other plac cial gathering but at the meeting-house; and they alternative but to repair thither, or to sit down mo inertly at home. And we have no doubt, that it is cause, and to the cutting off of all sources of popular ment, as much at least as to zeal for religious worsh we are to attribute the frequenting of the Protestant p public service in the United States.

But is the usual Protestant service in itself either or impressive? Has it any thing in it to stir up t fountains of feeling; to call forth the music and poetr soul; to convey salutary instruction, or to awaken li terest? We would not speak lightly or irreverentl subject so grave: but with due deference to the feel our dissentient brethren, we must express the convicti

THE PROTESTANT SERVICE.

285

their service is sadly deficient in solemnity, as well as in feeling; and that it possesses not one trait of either grandeur or sublimity. It has certainly not one element of poetry or of pathos. Generally cold and lifeless, it becomes warm only by a violent effort, and then it runs into the opposite extreme of intemperate excitement.

Can its music, with its loud, multiplied, and discordant sounds, compare for a moment with the grave and solemn melody of the Catholic worship? Can its long extemporaneous prayers, often pronounced by a minister dressed in his everyday attire, and occasionally, it may be, interrupted by the sharp amens and discordant groans of his hearers, compare, for solemnity and effect, with that which is poured forth by the priest at the altar, robed in the venerable uniform of eighteen hundred years' standing, and which is accompanied by those of the people uttered in the hushed stillness of secret devotion? For our parts, we greatly prefer calm composure and sanctuary quietude in the church, to noisy prayer and almost boisterous excitement. The Lord does not usually communicate himself to His adorers in the whirlwind, or in the earthquake, or in the raging fire; but in the breathing of the gentle breeze.*

Again, in Catholic countries there is no pew system. The rich and the poor, the prince and the beggar, the refined princess and the lowly peasant girl, kneel side by side on the same pavement, and at the foot of the same altar. There is no distinction there in the house of God. Is it so in Protestant countries? Has not the pew system, with all its invidious distinctions of rank, with its luxurious and splendidly cushioned seats, more suited for lolling than for prayers, obtained universally wherever Protestantism has been established? And has not the natural and necessary effect been, to introduce worldly notions even into the house of God; and to

* See III. Book of Kings, chap. xix, v. 11, 12. In Prot. version, I. Book Kings.

make church-going a matter of fashion and respectability? Do not many people even inquire, before they embrace a religion, which is the most respectable and fashionable church?

True, in countries where Protestants are most numerous, and where it would be difficult to support the Church otherwise, Catholics likewise have often borrowed the invidious system from their neighbors: but candor will allow, that among them it is not pushed to the same extreme as among Protestants. It is, moreover, strongly counteracted in its evil tendencies by the spirit of their Church.

The Catholic ceremonial was designed and planned on a grand and magnificent scale. Hence it is exhibited to the best advantage in the largest churches, and has the most impressive and sublime effect in such temples as St. Mary Major's and St. Peter's at Rome. The Protestant service, on the contrary, is as contracted in its nature, as it is meagre in its details, and cold and unimpressive in its general effect. It is wholly out of place in a very extensive church. In St. Paul's church, in London, it is confined to one segment of the centre aisle: the other portions of the church seem utterly useless. So it is in the splendid old cathedrals of England, Ireland, and Scotland, built by our Catholic forefathers on the grand scale of the Catholic worship, but now occupied as Protestant meeting-houses. In the Protestant service, almost every thing is for the ear, and almost nothing for the eye: in the Catholic, all the senses are addressed, and all are enchained.

In nothing does the immense distinction between the Catholic and the Protestant forms of worship appear more strikingly, than in the marked difference in the structure, beauty, and ornaments of the churches in which they are respectively performed. Where, for instance, in the whole land of Protestantism, will you find one church to compare in beauty and sublimity with St. Peter's at Rome? It is an architectural monument as old as Protestantism, and, as a merely material structure, much more stable and permanent than Protestant

and virgin spouse of Christ, "without spot, without vithout blemish."* Enter its portals, and your soul with the noble building; and you involuntarily exTruly, this is the house of God and the gate of

The fine arts have here been lavish of their tribigion and to God: and they speak silently, but eloof Christ, of His Mother, of His apostles, and of His Why have these lovely arts been banished from the nt churches?

"O when will the ages of faith e'er return,

To gladden the nations again?

O when shall the flame of sweet charity burn,

To warm the cold bosoms of men?

"When the angel of vengeance hath sheathed his sword,
And his vials have drenched the land:

When the pride of the sophist hath bent to the Lord,
And trembled beneath His strong hand."

* Ephesians, chap. v.

INFLUENCE

CHAPTER XI.

OF THE REFORMATION ON THE BIBLE,

ON BIBLE READING, AND BIBLICAL STUDIES.

Protestant boastings--Theory of D'Aubigné-Luther finds a Bible-How absurd!-The "chained Bible"-Maitland's triumphant refutation-Seckendorf versus D'Aubigné-Menzel's testimony--The Catholic Church and the Bible-The Latin language-Vernacular versions before Luther's -In Germany--In Italy-In France--In Spain-In England-In Flanders-In Sclavonia-In Sweden-In Iceland-Syriac and Armenian versions-Summary and inference-Polyglots-Luther's false assertionReading the Bible—Fourth rule of the index-A religious vertigo remedied-More harm than good-Present discipline-A common slanderProtestant versions-Mutual compliments-Version of King JamesThe Douay and Vulgate Bibles-Private interpretation—German rationalism-Its blasphemies-Rationalism in Geneva.

OUR inquiry into the influence of the Reformation on religion would be incomplete, without some examination into the extent of this influence on the Bible, and on the general diffusion and character of Biblical learning. It is one of the proudest boasts of the Reformation, that it rescued the Bible from the obscurity to which the Roman Catholic Church had consigned it; that it first translated the Bible into the ver nacular tongues; and thereby opened its hitherto concealed treasures of heavenly wisdom to the body of the people. These pretensions have been so often and so confidently re