of such a mass of legendary rubbish is necessary to enable the student to form a correct judgment on the merits of the subject in debate; but surely the question might be settled without the aid of some of these auxiliaries. Dr. Lightfoot has long been known as one of the most candid and painstaking of scriptural commentators; but it must always be remembered that he is an Episcopalian, and the ruler of an English diocese. He would be something almost more than human, were he to hold up the scales of testimony with strict impartiality when weighing the claims of his own order. It strikes us that, in the work before us, his prejudices and predilections reveal their influence more conspicuously than in any of his other publications. He can see support for his views in words and phrases where an ordinary observer can discover nothing of the kind; and he can close his eyes against evidence which others may deem very satisfactory. Even when appraising the writers who have taken part in this controversy, he has presented a very one-sided estimate. He speaks of those who reject the claims of these Epistles as forming "a considerable list of _second and third rate_ names;" [6:1] and he mentions Ussher and Bentley among those who espouse his sentiments. According to our author, there cannot be a "shadow of doubt" that the seven Vossian Epistles "represent the genuine Ignatius." [6:2] "No Christian writings of the second century," says he, "and very few writings of antiquity, whether Christian or pagan, are so well authenticated." [6:3] He surely cannot imagine that Ussher would have endorsed such statements; for he knows well that the Primate of Armagh condemned the Epistle to Polycarp as a forgery. He has still less reason to claim Bentley as on his side. On authority which Bishop Monk, the biographer of Bentley, deemed well worthy of acceptance, it is stated that in 1718, "on occasion of a Divinity Act," the Master of Trinity College, Cambridge, "made a speech _condemning_ the Epistles of S. Ignatius." His address created a "great ferment" in the university. [7:1] It is further reported that Bentley "refused to hear the Respondent who attempted to reply." We might have expected such a deliverance from the prince of British critics; for, with the intuition of genius, he saw the absurdity of recognising these productions as proceeding from a Christian minister who had been carefully instructed by the apostles. Bentley's refusal to hear the Respondent who attempted to reply to him, was exactly in keeping with his well-known dictatorial temper. Does Dr. Lightfoot bring forward any evidence to contradict this piece of collegiate history? None whatever. He merely treats us to a few of his own _conjectures_, which simply prove his anxiety to depreciate its significance. And yet he ventures to parade the name of Bentley among those of the scholars who contend for the genuineness of these letters! He deals after the same fashion with the celebrated Porson.