short, there should have been four narrations rather than one. To the Apocalypse more than eighty pages are devoted in a volume of five hundred and ninety, which is rather disproportionate; especially as we believe that a considerable part of it does not properly come within the province of a work like this, and, moreover, even this space is not sufficient for the intention; since none will be satisfied-many will be offended by an imperfect attempt; and the subject is one on which all, who think at all, think deeply, and feel intensely.

But we are disposed to part with the author on good terms, and recommend the work to all who wish to know the chief points under discussion, respecting the literary history of the New Testament; or who wish a portable book of reference, bringing together all the main questions which have arisen, either to refresh the memory, or to direct them to the proper authorities, which should be consulted for more detailed information.

The Ancient Syriac Version of the Epistles of Saint Ignatius to Saint Polycarp, the Ephesians, and the Romans; together with Extracts from his Epistles, collected from the Writings of Severus of Antioch, Timotheus of Alexandria, and others. Edited with an English Translation and Notes. Also the Greek Text of these Three Epistles, corrected according to the Authority of the Syriac Version. By WILLIAM CURETON, M.A. London: Rivingtons. 1845. Svo. AMONG the earliest Christian writers, who are commonly termed fathers of the Church, Ignatius, Bishop of Antioch and martyr, justly holds a pre-eminent rank. "Himself the disciple and companion of the Apostle St. John" (Mr. Cureton justly remarks) "he drew the waters of eternal life from the stream nearest to their source, and heard the words of truth from that beloved disciple, who had listened as he leaned upon the bosom of HIM, who is Truth itself. As Bishop of the Church of Antioch, where the disciples were first called Christians, he fed the flock committed to his charge faithfully; and when he was brought before kings and rulers for Christ's sake and the Gospel's, he fearlessly and boldly confessed the Lord Jesus, and sealed his confession with his blood. Every word, therefore, which this holy martyr has written will naturally be most interesting; and will have a value in the estimation of Christians, secondary only to that of the sacred epistles themselves."(Pref. p. i.)

Ignatius left behind him several epistles, addressed to Polycarp, to the Magnesians, Romans, Philadelphians, and Smyrnæans. Of these epistles two series are extant, usually termed

the larger and shorter epistles of Ignatius. The question, which of these are the genuine productions of the martyr, gave rise to vehement discussions in the seventeenth century, between the advocates and opponents of episcopacy. Of these discussions Mr. Cureton has given a perspicuous but necessarily extended narrative, which does not admit of abridgement. It may suffice to state, that the most learned men have come to the conclusion that the shorter epistles exhibit the strongest marks of antiquity, genuineness, and authenticity; and their conclusion is yet further confirmed by the still shorter epistles, which Mr. Cureton has now published in Syriac and in English. The following is a brief abstract of his learned and very interesting considerations, which give this Syriac version a just claim to be considered as most nearly representing what Ignatius himself actually wrote:

First although there is no direct proof, yet there is a strong probability, that the epistles of Ignatius were translated into Syriac at a very early period before corruptions had found their way into the text.

:

Secondly the manuscripts, in which the translation is found, are of great antiquity, and were written several centuries before any of the Greek or Latin copies which are now in existence. The manuscript in the British Museum, from which Mr. Cureton has printed the Syriac text of the epistles to Polycarp, to the Ephesians and the Romans, is-at the latest-of the seventh or eight century.

Thirdly all the evidence which has ever been brought forward in support of the writings of Ignatius, either from direct citations or allusions made to them by any ancient author for the first two centuries after his death, apply especially to these three epistles, and to these only; and,

Fourthly they do not contain those passages found in the Greek and Latin copies, which, according to the judgment of several learned and able critics, could not have been written by that apostolic father, because they bear upon themselves the stamp of facts and opinions which belong to a later period: so that, had any person, after the discussions of the Ignatian controversy towards the close of the seventeeth century, been anxious to remodel the text according to the best arguments which had been advanced on both sides, by removing such passages as sound criticism on the one part pronounced to be spurious, and retaining those which learned research on the other upheld to be genuine, he could hardly have failed to reduce these epistles into nearly the same form as they are found in the Syriac version, transcribed about a thousand years before

that controversy began, and now first brought to light more than a century and a half after it has ceased."

It can scarcely be necessary that we should call the attention of the students of ecclesiastical antiquity to this last important fact. The text of the venerable martyr's epistles, as thus restored, comes recommended by its fervent and simple piety, which cannot fail to impress and instruct every devout and attentive reader.

Besides the preface, of which we have given a brief outline, Mr. Cureton's volume contains the Syriac text, with an English translation, of the above mentioned three epistles of Ignatius. These are followed by extracts, also in Syriac and in English, from the writings of Severus, Patriarch of Antioch, of Timotheus, Patriarch of Alexandria, and others, containing citations from the martyr's epistles-the genuineness and authenticity of which are thus still further proved; and to these extracts succeed the three epistles in Greek, as they correspond with the Syriac version. The passages which Mr. Cureton considers to be interpolated are printed in notes. In all probability this corrected Greek text exhibits the epistles as they were actually written by Ignatius himself. The work concludes with twenty pages of learned notes, which will be duly appreciated by all who delight in the study of patristical theology, to whom we cordially recommend this truly valuable and beautifully executed work.

Sincerely do we hope that Mr Cureton will receive ample encouragement to prosecute his researches among the precious stores of Syriac literature, with which the library of the British Museum is now enriched. The Syriac version of the first five books of Eusebius's "Ecclesiastical History," in particular, if printed, would be an inestimable present to the ancient decayed Christian Church in Syria, worthy of British Christians to offer, and which could not fail to be received with sentiments of the deepest gratitude.

Rome: its Ecclesiastical and Social Life. London: Newby. 1845. THIS is an amusing, a striking, and a seasonable little volume; giving a true and not unfavourable picture of Rome, as it now appears, drawn by a professed Lutheran, but one who looks impartially, and with a desire to extract good from it, upon that form of Christianity which he found in the seven-hilled city. The author begins with the remark, that, everywhere out of Italy, Rome and the middle ages are ideas which are inseparably connected; but that in Rome itself nothing is seen or heard to remind one of the middle ages. All the reminiscences which arise there are of much later origin. At the time when noble

Gothic structures were rising in Germany, France, and England, Rome was desolate; her ecclesiastical architecture is of more recent date; and the very Popes in her estimation are those under whom the arts revived-not those through whom the faith was transmitted or defended.

"Gregory VII. and Innocent III. are Popes of whom no one now speaks in Rome; neither marbles nor men recall their times or their memories...... The Popes who live in the remembrance of the Romans, and who present to their minds the true personification of the dominion and power of the Papacy, are Leo X. and Sixtus V. The former lives in the masterpieces of Raffaelle; whoever names him, names the golden age of the arts, the thing of which the Romans are the proudest, next to the glory of their ancient city. Sixtus carried on the struggle for the dominion of the world, such as was possible for modern Rome to attain, with incomparable vigour, and with bloody hands erected this new empire, in feudal and distracted Rome...... The Papal See is not at present inspired with that truly genial disposition for the exercise of power in which it delighted in the days of Gregory and Innocent, but exhibits rather the thoughtfulness and prudence of a man advancing in years, seeks eagerly to ascertain the state of feeling and inclination among the princes and people of Europe, and to use or turn these skilfully to the advantage of Rome...... Although the Popedom is no longer that of an Innocent or a Gregory, it is nevertheless still a considerable power; and one can scarcely comprehend the shortsightedness of Protestants and Liberals, who laugh at the anxieties which are often felt on the subject, as if Rome could not still make her power felt in Europe. Considered merely in herself, the fear would indeed be groundless; but the Church of Rome has important allies, in nationalities and powerful governments; Rome herself regards the dissolution, or at least the sectarianism of the Protestant Church, as one of her most powerful allies, and looks with the most hopeful anticipations upon her continual system of protesting. Even though this in Rome may be valued beyond its worth......still it is also true, that those who promote and cherish these sectarian animosities, and disturb and destroy the unity of the Protestant Church, are by far too little aware of the evil consequences of their mode of action."—(6.)

But there is also another view of the question, and it may be enquired whether discussion may not be that wholesome exercise of the mind which tends to keep it in health and vigour; and whether bringing even the clergy under the responsibility of common law, and of public opinion, be not more than a counterbalancing good, both to the Church itself and to the whole community. The instances which are brought forward of utter corruption in doctrine and practice, witnessed by the author in Rome itself, could not exist in any Protestant Church-could not stand against public opinion, where the expression of it is allowed: and the immunity allowed to the

crimes of the clergy in Rome is an actual premium upon vice; and as the whole idle mob of his palace are by the Italians regarded as a cardinal's family, and are called so, if any one of these commits a crime he escapes, as under the protection of the Church. A man who had wronged another went to ask his pardon, and knelt before him for that purpose, instead of which he struck him down, and killed him on the spot. "In order to place him in an asylum, one of his acquaintances, who belonged to the family of a cardinal, immediately procured him the appointment of a sweeper in one of the Pope's palaces."(231). So that when any criminal is found at liberty, it is immediately concluded that he belongs to the family of a cardinal.

An amusing story is also told of a keeper of poultry, who, being required by a law which was passed to prevent his fowls from running about the streets, alleged that he was engaged to supply certain cardinals with eggs, which he could not deliver in the same quantity or quality as before, unless his hens were left at perfect liberty; and his plea prevailed not only for his own poultry, but for that of his neighbours. "We have the very best laws, but they are not observed, say the Romans. It is a common saying, that Rome is a city in which the one half commands, and the other half does not obey. This is indeed contrary to the current opinions respecting the holy city, but nevertheless it is so."--(226).

"Whence comes this surprising freedom, or rather disregard of the laws? We shall only refer to one of the most obvious reasons. Think of a city in which there are thirty crown princes resident, surrounded by a set of dissolute and speculating followers, who make the best in every way of their master's station-crown princes in near and daily expectation of a reversion, without being bound by any family ties to the ruler-and you have ground enough for all the disorders of the Roman capital! In Rome, these crown princes are happily for the most part beyond the age of forty, and are then called cardinals.”—(228.)

What different pictures are these from the representations which are commonly set before us? Rome is looked at by our sentimental Catholics as seen in the thick haze of antiquity, enshrined in the halo of imaginary sanctity which terminates the long vistas of our Gothic cathedrals, whose painted windows shed their dim religious light, and leave no room for other thoughts than those that are in unison with the temple itself. We think that these accessories, which afford us so much pleasure, and heighten in so great a degree our devotional feelings, are emanations of Rome: and how much more pure, how much more elevating, therefore, must Rome itself be? Alas, for the