books, according to the He brews, are these: that to which we give the title of Genesis, is by the Hebrews, from the beginning of the book, entitled Bresith, that is, In the beginning. Exodus, Vellesmoth; that is, These are the names. Leviticus, Vaicra ; that is, And he hath μενη, παρα δε Εβραιοις απο της αρχης της βιβλου Βρησιθ, οπερ εστι εν αρχή. Εξοδος, ουαλεσμωθ, οπερ εστι ταυτα τα ονόματα. Λευιτικόν, ουικρα και εκάλεσεν. Αριθμοι, αμμισπαριμ η πεκουδιμ. Δευτερονομιον, ελλεαδδεβαριμ. Ούτοι οι λογοι. Ιησους νιος Ναυη. Ιωσουε, βεν Νυν. Κριται, Ρουθ, παρ' αυτοις εν called. ενι Σωφετιμ. Βασιλείων πρωτη δευτερα, παρ' αυτοις εν Σαμουήλ, Θεόκλητος. Βασιλείων τρίτη τέταρτη, εν ενι Ουαμμελεχ, Δαβίδ, όπερ εστι βασίλεια Δαβίδ. Παραλειπομενων προτη δευτερα, εν ενι Δίβρη Διαμιμ, οπερ εστι λογοι ημερων. Έσδρας πρωτος και δεύτερος, εν ενι Εζρα, ο εστι βοηθος. Βιβλος Ψαλμων, σεφερ θιλλιμ. Σολομωντος παροιμιαι, Μισλωθ. Εκκλησιαστ της, Κωελεθ. Άσμα Ασματον. ως υπολαμβανουσι τινες Ασματα Ασμάτων, ΣιρΑσσιριμ. Ησαιας, Ιεσαια, Ιερεμιας συν θρήνοις και τη επιστολή, εν εν Ιερεμία. Δανιηλ, Δανιηλ. Ιεζεκιήλ, Ιεεζκηλ. Ιωβ, Ιωβ. Εσθήρ, Εσθήρ. Εξω δε τούτων εστι τα Μακκαβαικα, απερ επιγεγραπται Σαρβηθ Σαρβαντελ. Ου γαρ Numbers, the Hebrews call Hammi-Sphecodim. Deuteronomy, Hellehaddabarim ; that is, These are the words. Jesus the son of Nave (in Hebrew), Jehosue Ben Nun. Judges, Ruth, are by them comprehended in one book, and called Sophetim. The first and second Kings, among them one book termed Samuel; that is, Called of God. The third and fourth Kings, amongst the Hebrews David; that is, The Kingone book, called Vammelech dom of David. The first and second book of Chronicles, in one volume, called Dibre Hajamin ; that is, The words of days. Esdras, the first and second book, by them made one book, called Esra; that is, A helper. The book of Psalms, Sepher Tehillim. Solomon's Proverbs, in Hebrew, Misloth. Ecclesiastes, Coheleth. The Song of Songs, Sir-Hasirim. Esaias, Tesaia; Hierimas, with his Lamentations and his Epistle all in one book, called Jeremia. Daniel, Daniel. Ezekiel, Jeezchel. Job, Job. Esther, Esther. Besides these there are, but not of their number, the Maccabees, which are called Sarbet, Sarbaneel.* The Council of Laodicea, held in the fourth century. Sacrosancta Concilia, studio P. Labbæi et G. Cossartii, Soc. Jes. Presb. tom. i. (Lutetiæ, Parisiorum, 1671.) Concilium Laodicenum. can. 60. an. 320. VIII. Hæc sunt quæ legi oportet in veteri Testamento. I. Ge- / nesis. II. Exodus. III. Leviticus. IV. Numeri. V. Deuteronomia. VI. Jesus Nave. VII. Judices, Ruth. Esther. IX. Regnorum 1 et 2. X. Regnorum 3 et 4. XI. Paralipomenon, 1 et 2. XII. Esdræ, 1 et 2. XIII. Liber Psalmorum, c. L. XIV. Proverbia Salamonis. XV. Ecclesiastes. XVI. Cantica Canticorum. XVII. Job. XVIII. Duodecim Prophetæ. XIX. Isaias. XX. Jeremias, et Baruch, Lamentationes, et Epistolæ. XXI. Ezekiel.† XXII. Daniel. Novi autem testamenti, &c. AGAINST PRAYERS IN AN UNKNOWN TONGUE. De Catechiz. Rudibus, c. viii. tom. vi. p. 27. (Bened. edit. Noverint etiam non esse vocem ad aures Dei, nisi animi affectum ita etiam non irridebant, si aliquos antistites et ministros ecclesiæ forté animadverterint, vel cum barbarismis solæcismis Deum invocare, vel eadem verba quæ pronuntiant, non intelligere, perturbatéque distinguere. Non quia ista minimé corrigenda sunt, ut populus ad id quod plané intelligit, dicat. Amen. In this catalogue the book of the twelve minor Prophets is left out, / and hence, though Origen spoke of twenty-two books, there are only twenty-one. The omission was probably owing to an oversight of Eusebius. + The Council of Carthage, held An. Dom. 397, included the Apocrypha, which was confirmed by Pope Innocent I., and by a Roman Council under 2 Gelasius. Towards the close of the sixth century Pope Gregory the Great speaks of the Maccabees as being out of the canon, and his must have been the opinion of his Church at that time. None of the above Councils were General Councils. In Psalm. xviii. Enarratio II. tom. iv. p. 82. Intelligere debemus ut humanâ ratione, non quasi avium voce cantemus. Nam et meruli et psittaci, et corvi et picæ et hujusmodi volucres sæpe ab hominibus docentur sonare quod nesciunt. Scienter autem cantare, naturæ hominum divinâ voluntate concessum est. CHRYSOSTOM. For whether it is a pipe or lute, if it be breathed upon or beaten confusedly or foolishly, without proper measure or harmony, it will recreate the minds of none of its hearers. But if we demand so much clearness and harmony and discrimination from lifeless things, and if we forcibly endeavour and strive to introduce such meaning into these insignificant sounds; how much more that necessary is it to pursue which is significant in living and rational men, and in spiritual gifts. ORIGEN. Οι λοιποι των Χριστιανων ουδε εν ταις θειαις γραφαις κειμένοις ονόμασι και τεταγμε μοις επι του Θεου χρώνται εν ταις ευχαίς. ΕλΑλλ' οι μεν ληνες Ελληνικοις, οι δε Ρωμαιοι Ρωμαίοις, και ουτως εκαστος κατα την εαυτου διαλεκτον ευ χεται Θεω, και υμνει αυτόν ως δυναται, και ο πασης διαλέκτου Κύριος των απο πασης διαλεκ -Oriτου ευχομενων ακουει.— The rest of the Christians use not the very words of the in their Scriptures prayers, but they who are Greeks use the Greek tongue, and they who are Romans use the Roman tongue, and every one according to his own language prays to God, and sings praises to him according to his ability; and he who is Lord of every gen. Cont. Cels. lib. 8. (Can- language hears the prayers* which are put to him in every language. tabrigiæ, 1677.) BASIL. Regulæ brevius Tractatæ. Πως το πνεύμα τινος προςευχεται, ο δε νους αυτου ακαρπος εστιν αποκρισις. Τουτο περι των εν γλωσση αγνούμενη τοις ακούουσι τας προσευχας αναπεμπόντων ερ ρεθη. Φησι γαρ εαν προσευχομαι γλώσση, το πνευμα μου προσεύχεται, ο δε νους μου Όταν ακαρπος εστιν. μεν γαρ αγνωστα η τοις παρουσε τα ρηματα της προσευχης, ακαρπος εστιν η νους του προσευχομε νου, μηδενος ωφελομένου. Όταν δε οι παροντες νοωσι την προσευχην ωφελειν δυναμένην τους ακουντας, τότε ο προσευχομε νος καρπον έχει, την των ωφελουμενων βελτιωσιν. How a man's spirit prays, but his mind is without fruit. The answer. who in a but This is said of those who pray in a tongue which is unknown to those who hear, “ if I for he says, pray tongue, my spirit prays, my mind is without fruit.” For when the words of the prayer are unknown to those who are present, the mind of the is prays person without fruit, since no one But can derive any profit. when those who are present understand the prayer, which is calculated to profit the hearers; then he who prays has fruit, namely the improvement of those who are profited. ROME IS THE APOCALYPTIC BABYLON. JEROME. Et hic puto locus sanctior est Tarpeiâ rupe, quæ de cœlo sæpius fulminata, ostendit quod Domino displiceret. Lege apocalypsin Joannis, et quid de muliere purpuratâ et scriptâ in ejus fronte blasphemia, septem montibus, aquis multis, et Babylonis cantetur exitu, contuere. Exite, inquit Dominus, de illâ populus meus, et ne participes sitis delictorum ejus, Latin prayers and a Latin Bible condemn the Church of Rome, because, when used in the four first ages, Latin was the vulgar tongue in Italy, France, Spain, and England. et de plagis ejus non accipiatis. Fugite de medio Babylonis et salvate unusquisque animam suam. Cecidit, enim cecidit Babylon magna, et facta est habitatio dæmonum, et custodia omnis Spiritus immundi. Est* quidem ibi sancta ecclesia, sunt trophæa apostolorum et martyrum; est Christi vera confessio; est ab apostolo prædicata fides, et gentilitate culcata, in sublime se quotidiè erigens vocabulum Christianum; sed ipsa ambitio, potentia, magnitudo urbis, videri et videre, salutari et salutare, laudare et detrahere, vel audire, vel proloqui et tantam frequentiam hominum saltem invitam videre, a proposito monachorum et quiete aliena sunt. Hieronymus ad Marcellam ut commigret Bethlehem. (Parisiis, 1602.) TERTULLIAN. Sic et Babylon apud Joannem nostrum Romanæ urbis. figura est, proinde et magnæ, et regno superbæ, et sanctorum debellatricis.† (Parisiis, 1675.) * Romanists are wont to quote the passage which is complimentary to Rome, omitting what precedes and follows it. + Cardinal Bellarmine and Dr. Delahogue affirm that St. Peter and several of the Fathers called Rome Babylon. Bellarmine de Romano Pontifice, lib. ii. c. ii. (Ingolstadii, 1593.) Quod Petrus Romæ fuerit. Ac ut a primo incipiamus, St. Petrum Romæ aliquando fuisse ostendimus primùm ex testimoniis ipsius Petri, qui sic ait ad finem prioris epistolæ. "Salutat vos ecclesia in Babylone collecta, et Marcus filius meus." Hanc enim epistolam ex Româ dictam esse, quæ dicitur Babylon a Petro, testis est Papias apostolorum discipulus apud Eusebium lib. ii. Hist. c. xv. Papias, inquit Eusebius, et hoc dicit, quod Petrus in primâ epistolà suâ, quam de urbe Româ scripsit, meminerit Marci, in quâ tropicè Romam Babylon nominavit: cùm dicit, "Salutat vos ea, quæ in Babylone est electa ecclesia, et Marcus filius meus.' Testis est etiam Hieronymus in lib. de vir. illust. in Marco cujus hæc sunt verba, “Petrus in epistolâ primâ sub nomine Babylonis figuraliter Romam significans, salutat, inquit, vos ecclesia, quæ est in Babylone collecta." ', Eodem modo exponunt Ecumenius, Beda, et quotquot in hanc epistolam commentaria ediderunt. Prætereà Joannes in Apocalypsi passim Romam vocat Babylonem, ut Tertullianus annotavit, lib. iii. cont. Marcionem, et lib. cont. Judæos. Et aperte colligitur ex c. xvii. Apost. ubi dicitur Babylon magna sedere supra septem montes et habere imperium super reges terræ. Nec enim alia civitas est quæ Joannis tempore imperium habuerit super reges terræ quàm Roma; et notissimum est supra septem colles Romam edificatam esse. (The Romanists pretend that it was Pagan and not Papal Rome.) Dr. Delahogue, Tractatus de Ecclesia. (Editio tertia. Dublinii, 1829.) Cæterùm nondum affirmari possit Scripturas prorsus silere de sede Petri Roma collocatâ; longè probabilius est illius facti mentionem fieri in his |