indicated that light of which we read in the Psalms, “Thy word is a lamp to my feet, and a light to my path.” ’ ”—(_Hierurgia_, p. 298.) Now, I would observe to the learned doctor, that St Jerome, in answering Vigilantius, maintained, as I have shown above, p. 74, that it was calumny to say that the Christians burnt candles in the daylight, and that it was done only by some people, _whose zeal was without knowledge_. Consequently, the church which has adopted this practice shows, according to the authority of that “holy and learned father,” that _her zeal is without knowledge_. With regard to the argument in support of the abovementioned practices given by St Jerome, and reproduced by our author, that the Eastern churches make use of lights, I admit that it is unanswerable, because it is an undoubted fact that the Græco-Russian Church makes an immense consumption of wax candles, chiefly burnt before the images, and it remains for me only to congratulate the advocates of this practice on the support which they derive from such an imperative authority as that of the Græco-Russian Church. It remains for me now only to say a few words about the _incense_, which forms a constituent part of the service of the Roman Catholic and Græco-Russian Churches, as much as the holy water and lights, and which is defended by the author of “Hierurgia” in the following manner. After having described the use of incense in the Jewish temples, he says— “It was from this religious custom of employing incense in the ancient temple, that the royal prophet drew that beautiful simile of his, when he petitioned that his prayers might ascend before the Lord like incense. It was while ‘all the multitude were praying without at the hour of incense, that there appeared to Zachary an angel of the Lord, standing at the right of the altar of incense,’—(Luke i. 10, 11). That the oriental nations attached a meaning not only of personal reverence, but also of religious homage to an offering of incense, is demonstrable from the instance of the magi, who, having fallen down to adore the newborn Jesus, and recognise his divinity, presented him with gold, and myrrh, and frankincense. That he might be more intelligible to those who read his book of the Apocalypse, it is very probable that St John adapted his language to the ceremonial of the liturgy then followed by the Christians in celebrating the eucharistic sacrifice, at the period the evangelist was committing to writing his mysterious revelations. In depicting, therefore, the scene which took place in the sanctuary of heaven, where he was given to behold in vision the mystic sacrifice of the Lamb, we are warranted to suppose that he borrowed the imagery, and selected several of his expressions, from the ritual then actually in use, and has in consequence bequeathed to us an outline of the ceremonial which the church employed in the apostolic ages of offering up the unbloody sacrifice of the same divine Lamb of God,