enabled him to prosecute his studies. The volume before us was composed at his new residence under the disadvantage of residing "in a remote part of Ireland, and at a great distance from any public library," which accounts for the quotations being much fewer than the references. The subjects discussed in this first part of the projected work, are the Epistle of Abgarus, the Letters of the Virgin to Ignatius, to the Florentines, to the Messinese, and to Glaucoplutus, the Apostolical Canons and Constitutions, and the Decree of the Council of Antioch on Image-Worship. We think the word Roman in the title, might have been advantageously omitted, as the following words, with especial reference to Popery, are quite sufficient and more precise. For instance, the Epistle of Abgarus, as given in Eusebius, supposing it to be spurious, is certainly not a Roman forgery, nor is it admitted by all Romanists, for Erasmus, Du Pin, and Ceillier, reject it; but the subject was probably included on account of the handkerchief, said to have been presented by our Lord, to King Abgarus, and preserved at Rome. The work exhibits great learning, and a large assemblage of references, which make it an excellent manual for the student to take with him into a library; and there is candour about it, which affords a good practical lesson, along with the copious information it contains. It deserves encouragement, as an Appendix to our various Ecclesiastical Histories.

A Treatise on the Origin of Expiatory Sacrifice. By G. S. Faber, B.D. 8vo. pp. xxviii. 297. (New Edition.)-We remember the controversy, about the origin of Expiatory Sacrifice, begun by Mr. Davison, and followed up by Professor Nicol, Mr. Faber, and others, whose names we cannot so readily specify. Mr. Davison contended for its Mosaic origin, (in which he has been partly followed by the late Mr. Conybeare), while Mr. Faber maintains it to be patriarchal, or rather Adamic. The question turns mainly on Genesis, iv. 7., where Mr. Davison renders the word nson Chattath, (translated simply sin in our version), by punishment of sin, and Mr. Faber, after Lightfoot and Archbishop Magee, by sin-offering. Indeed the book is chiefly a lengthened exegesis of that text. Mr. Faber argues ably, and certainly any other rendering is clogged with grammatical difficulty. So decidedly did Dr. Nicol, the Hebrew Professor at Oxford, adopt that view, that in a sermon preached before the University, he remarked, “ If it be objected that this interpretation is

only an atom in the scale, we may answer, that it is an atom against nothing."

A tabular View of the Variations of the Communion and Baptismal offices of the Church of England, from the year 1549 to 1662. By F. Bulley, B.D. 8vo. pp. xxxv. 304. This is a work of some research, as well as labour in arranging the materials. Its chief sources are the Liturgies of 1549, 1552, 1559, 1603, 1662, and the Scotch Book of 1637. A copious appendix is subjoined, containing extracts from various writers, statutes, and proclamations; and particularly the recent judgment of Sir H. Jenner, in the case of Martin v. Escott. A further reference to the other formularies of our church would have modified the author's language, and counterbalanced some of his extracts from individual writers. Thus, at p. x. he speaks of the great commemorative sacrifice in the Eucharist," a term which the Homilies discourage, since they say,

we must then take heed, lest, of the memory, it be made a sacrifice.” (Homily concerning the Sacrament, part 1, p. 410, ed. Oxon, 1822.)* He quotes Mr. Palmer's words, that "the Church of England herself has never formally condemned prayers for the dead," (p. 168,) without mentioning, that the contrary is the case. A church cannot condemn a tenet more formally, than by causing it to be preached against, as in the third part of the Homily concerning prayer, where the subject occupies nearly three octavo pages. (p. 312-314.) The passage begins thus,-"Now, to entreat of that question, whether we ought to pray for them that are departed out of this world, or no?" And the answer is virtually summed up in this clause; "Let us not dream of prayer for the souls of men that are dead."-To call a tenet a dream, is the most formal condemnation possible. It is right, however, to mention, that Mr. Bulley gives the words of Guest, addressed to Sir W. Cecil, against the practice. The phrase, partial suppression, applied to variations in the Liturgy, is improper. (p. xxx.) What is meant by traditionary testimonies, distinct from the Liturgy? for whatever is implied in those words, had better have been specified. Not to multiply remarks, we would advise the author to go carefully through the labour of revision, not only in the matter of this volume, but also sometimes in its tone and spirit.

*For Commemorative Sacrifice, it would be easy to substitute,-Commemoration of a Sacrifice.

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