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Another traveler, at a different time, speaks of writing copies of Martini's Bible openly exposed for sale in Rome. Martini's Italian Bible, which is here referred to, was published in the latter part of the 18th century, the translator, Anthony Martini archbishop of Florence, receiving the benediction and acknow-" ledgments of pope Pius VI. in 1778.

The Anglican bishops, in answering the invitation of pope Pius IX. to attend the Ecumenical Council of 1869-70, said, among other things:

“Let us humbly ask Thee, canst Thou show us even a single copy of the original Hebrew Old Testament printed in Thine own city, Rome, The Mother and Mistress of all churches? No, not one. One edition of the New Testament in Greek, printed there the other day-about 400 years after the invention of printing-from the celebrated Vatican manuscript, we have now gratefully hailed after long and anxious delay. But we apprehend that the flock committed to Thy pastoral care has still to wait for an edition from the Roman press, in their own tongue, of the Old or New Testament."

Spain, Portugal, Austria, and other exclusively Roman Catholic countries, were all in the same position as Italy in regard to Bibles a few years ago. Archbishop Hughes of New York having said that "the art of printing facilitates the diffusion of the Holy Scriptures, and that the Church avails herself with eagerness of that art for the purpose of multiplying copies of them," Anson G. Phelps, Jr., Esq., of New York, published a letter to the archbishop, asking him "which translation of the Holy Scriptures into the Italian language is acceptable to the Church, and sure to meet the patronage of popes, cardinals, and bishops,"" and giving a pledge "to print a large edition of this translation, and send it to Italy for gratuitous distribution." The offer appears never to have been accepted, and both Archbishop Hughes and Mr. Phelps died a few years afterwards. The offer has also been repeatedly made by Protestants, both in England and in this country, to print the Douay Bible for free circulation, without the notes, provided the Roman Catholic ecclesiastics would authorize its use among

their people; but this offer has always been promptly rejected.

Yet the Catholic Publication Society of New York has published and widely circulated a tract entitled " Is it honest?" the first question of which is—

"IS IT HONEST to say that the Catholic Church prohibits the use of the Bible-when any body who chooses can buy as many as he likes at any Catholic bookstore, and can see on the first page of any one of them the approbation of the bishops of the Catholic church with the Pope at their head, encouraging Catholics to read the Bible, in these words: "The faithful should be excited to the reading of the Holy Scriptures,' and that not only for the Catholics of the United States, but also for those of the whole world besides?""

Those who have attentively and candidly read the preceding part of this chapter, will be able to answer this question without any special assistance.

CHAPTER XIV.

CHURCHLY AND DEVOTIONAL EXERCISES, ARTICLES, AND TERMS.

THE mass is the one great public service of the Roman Catholic Church, in which the offering and consecration of the sacramental bread and wine and the communion or Lord's Supper itself are the essential parts, with a preparation or introduction, and a post-communion or conclusion of the service.

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HIGH MASS-ELEVATION OF THE HOST.

The mass is closely connected with the doctrine of transubstantiation (see Chap. II.), and is regarded as a repetition of the sacrifice of Jesus Christ. The late bishop England, in his "Explanation of the Mass," has this definition:

"The Mass is the principal office of the new law, in whica, under the appearance of bread and wine, the Redeemer of the world is offered up in an unbloody manner upon our altars, as a true, proper, and propitiatory sacrifice for the living and the dead."

The name "mass" (missa, in Latin) is generally derived from the phrase " Ite, missa est" (= Go, it [the assembly] is dismissed), anciently used when the catechumens, or candidates for admission to the church, who attended the service up to this point, were notified to withdraw, that the church might be by itself at the Lord's Supper; and hence "missa" or "mass "" was used to denote this part of the service itself.

The liturgy used in the mass by the Roman Catholic Church in most parts of Europe and Africa, and throughout America, is contained in the "Roman Missal," or mass-book, and is entirely in Latin.* The name "liturgy" and the principal shaping of the mass are due to pope Gregory I. in the 6th century; the Roman missal has been revised and published under Pius V. in 1570, under Clement VIII. in 1604, under Urban VIII. in 1634. Certain parts of the mass are invariable, and make up the "Ordinary of the Mass;" other parts (the Introit, Collects, Epistle with its accompaniments, Gospel, Offertory, Secrets, Preface, Communion, and Post-Communion) vary for the different Sundays of the year, and for the festivals of particular saints or classes of saints, for the dead, for particular objects or occasions or places, &c. The Ambrosian liturgy, still used in the churches of Milan in Italy, differs but little from the Roman but the Greek or Eastern church and the Greek Catholics have their liturgy in ancient Greek; the Maronites and Jacobites have theirs in ancient Syriac; the Armenians and Armeno-Catholics in ancient Armenian, &c.

*The council of Trent's 9th canon on the sacrifice of the mass is, "If any one say, that the rite of the Roman Church, in which part of the canon and the words of consecration are uttered in a low voice, is to be condemned; or that the mass ought to be celebrated only in the vulgar tongue; or that water is not to be mixed with the wine in offering the chalice, because it is contrary to Christ's institution; let him be anathema."

"Low mass" or "private mass" is the ordinary mass, lasting from 20 to 30 minutes, and read without music. "High mass" is the service in which the responses and some other parts are chanted by the choir. A "solemn high mass," or "solemn mass," is a long and pompous service, used on great festivals and other solemn occasions, in which the deacon and sub deacon officiate, and chanting, singing by a choir, instrumental music and incense are introduced.

A" solemn pontifical mass" is a solemn mass celebrated by a bishop. A mass for the dead may be low, high, solemn, or solemn pontifical. A "conventual mass" is one celebrated in a convent. A" votive mass" is one celebrated for the priest's own devotion, or at the wish of some of the faithful, and different from the prescribed mass or masses for the day. Masses for the dead, and votive masses generally, are prohibited on great festivals, &c., and are subject to special rules as to the hours. Private mass may be said, at least after matins and lauds, at any hour from dawn to noon. No sacrifice is offered on Good Friday.

Jesus enters the Garden.

The 35 illustrations which follow, represent the 35 parts of the mass, with the emblematic signification of each in the upper part and named above it, and are copied from those published in "The Garden of the Soul," but with much improvement in the en

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THE PRIEST GOES TO THE ALTAR.

graving.

*Among the votive masses are those of the holy Trinity, of Angels, of the Apostles Peter and Paul, of the Holy Ghost, of St. Mary, for any necessity, &c. The mass of the Holy Ghost, often celebrated on great occasions, has a reading of Acts 8: 14-17; its gospel from John 14: 23-31; its communion from Acts 2: 2, 4; with several prayers for and invocations of the Holy Ghost.

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