Rafters, Ridg-pieces, and Wall-pieces. There is an exquisite example of a groined roof in Exeter Cathedral, also in York Minster, &c. There are fine oak roofs at Adderbury Church, Oxfordshire; St. Mary's Church, Leicester; St. Mary Magdalen Church, Taunton, &c. The wall-pieces are generally supported on corvels of stone, either plain, or carved with heads or foliated ornaments. Oak roofs, when well executed,

There

have an intricate and ornamental appearance. Some very magnificent examples have richly carved hammer-beams. The oak roofs of Cornwall are, in almost every instance, of that form which has been called the "Cradle Roof." is a good example in an excellent state of preservation at St. Ives' Church, Cornwall. The summit of the Nave gable, as well as that of the Chancel, ought to be surmounted by a stone Cross, either floriated or plain. The floriated are preferable. There should always be an alley of sufficient width running in a straight line from the Tower-arch to the Altarsteps. An Alms-chest for receiving the alms of the congregation should be placed near the entrance-doorway of the South Porch. The Chancel should be separated from the Nave by a screen of carved oak; the lower part should be solid (it may sometimes be pierced with quatrefoils), and the upper part of open tracery similar to that in the windows. There should be doors in the alley, opening inwards. There are good examples of stone screen work along the arcades of Exeter Cathedral, and of wooden at Strixton Church, Northamptonshire; Tyfield Church, Berks; Charlton-on-Otmoor, Oxfordshire, &c. F. C. H.

ERRATUM IN CHAPTER IX.-Page 156, line 2, for "every church should have a Nave and a Chancel, a Porch, and in small edifices a Bell Turret, in a large tower;" read "every church should have a Nave and a Chancel, a Porch, and, in small edifices, a Bell Turret; in large, a Tower."

NOTICES OF BOOKS.

ARCHBISHOP MURRAY'S DOUAY AND RHEMISH BIBLE AND TI BOURDEAUX NEW TESTAMENT EXAMINED. Darling. 18m pp. 146. 1850.

THIS ABLE examination is contained in four Letters, addres to a priest in the Roman communion; and it is intended to a means of aiding to check those Romish tendencies whi form so remarkable a feature of the times. From the infalli evidence of popish doctors themselves, the author has convi ed the translation and the notes of the Douay and Rhem bible of prevarication and misrepresentation; he has clea shewn from their own writings that the popish canoni saints contradict each other in fundamental points; and t they even write sometimes in direct opposition to the decr of Trent. He has well and decisively exhibited the mig disunion that exists amongst the doctors aud writers of i Roman church; and shewn, on the teaching and evidence their own doctors, that demonolatry and hero-worship is interwoven with their system, that it has obscured Christiani and all but obliterated it from that church. The priests whom this able work is addressed will not condescend to re it; and they would curse any of their flocks-subjects inde they call them-who would venture to look into it; neverth less we wish much that protestants would read and learn fro it how little of unity and how much of envy, hatred, mali and all uncharitableness is condensed into that antchristia church, which is constantly upbraiding us with the vagari of dissenters; but for which the Church of England is no way accountable. The book is written in a charitable and goo spirit; it will well repay perusal; and it is so cheap as t bring it within the reach of the most economical book buyer.

THE SECOND PRAYER BOOK OF KING EDWARD THE SIXTH. TROUBLES DURING THE REIGN OF MARY.

THE COMMISSIONERS who compiled from ancient sources the first Prayer Book of King Edward the Sixth, had, at the conclusion of their labours, sent forth a reformed Prayer Book. But Calvin, abroad, A. Lasco, in London, and other ultraProtestants, were not contented with that reformation, but desired a more rigid one. It was, perhaps, desirable that some alterations should be made in King Edward's first Prayer Book, and many very excellent ones were made; at the same time the second Prayer Book was inferior to the first, and not of so high a standard of orthodoxy, inasmuch as it enjoined the use of the Surplice only, and forbad copes, and stoles, &c. The following are the various alterations and additions which were made at this review :-The Sentences, Exhortation, Confession, and Absolution, were prefixed to the Order for Morning Prayer; but it was not until the last review at the Savoy Conference, in 1662, that they were printed before the Order for Evening.

THE FIRST Prayer Book began, as did the Breviary, with the Lord's Prayer, but it was not till the time of Pope Pius the Fifth that this custom was allowed; and we learn from the writings of the Fathers, that among the Early Christians public Worship was commenced by reading the Scripture, "The Acts of the Apostles, and the writings of the Prophets." THE SENTENCES, Exhortation, Confession, and Absolution, were taken from the Liturgy used at Strasburgh and Geneva. The words "O Lord open Thou my lips," were altered into "O Lord open Thou our lips," &c.; and the words "Praise ye the LORD: Hallelujah," were omitted. Then followed as in the first Book the xcvth Psalm, called the Invitatory Psalm, inasmuch as in its several verses it invites the congregation to praise God, to pray to Him, and to hearken to His word. The Rubric, directing the use of the "Benedicite Opera Omnia (the Song of the three children from the Apocrypha) in Lent only was omitted. The Hundredth Psalm was added, to be used after the second lesson for the sake of variety; and the Apostles' Creed was ordered to be used before the Responses instead of after them. The lesser Litany was added after the Responses, and a Rubric was inserted, directing the Priest to stand while reading the Versicles. The words "let us pray" were omitted before the first Collect. The second Collect, for Peace, and the third Collect, for Grace, were continued; they and formed the conclusion of the Order for Morning Prayer. At Evensong two Responses were inserted after the LORD's Prayer, and the words, "Praise ye the LORD;" but the direction to use "Hallelujah" from Easter to TRINITY Sunday was omitted. The xcviiith Psalm was inserted to be used occasionally in the stead of the Song of the Blessed Virgin Mary; and lxviith Psalm to be used sometimes instead of the Song of Simeon. The use of the Creed at Evensong was enjoined; and the Service concluded with

the three Collects, the first of the day, the second of Peace, and the third for aid against all perils.

THE CREED of S. Athanasius, which had before been used on the great Festivals only, viz., "Christmas Day, the Epiphany; Easter Sunday, Ascension Day; the Day of Pentecost (or Whit Sunday) and TRINITY Sunday," was directed to be read on so many of the Festivals that it should occur in the regular course of the Church Service once a month. The Introit, or Psalm sung when the Priest went up to the altar, was omitted. On Easter Day, the order for singing, "CHRIST being risen from the dead, dieth no more, &c.," before the Order for Morning Prayer was omitted; as were also one of the Collects, and the three Hallelujahs, together with the Introit, Collect, Epistle, and Gospel for the second Communion, which was no longer enjoined. A new Collect was compiled for St. Andrew's Day. The observation of the Day of St. Mary Magdalene was not enjoined, and the Introit, Collect, Epistle, and Gospel were omitted. The words "commonly called Mass," were left out in the heading of the Order for the Administration of the LORD's Supper. The Priest was to stand "on the north side of," instead of "humbly afore the midst of the Altar." The lesser Litany was omitted, and the "Gloria in excelsis Deo" (Glory be to God on high) was shifted into the post Communion. The Responses were omitted, and the Ten Commandments with the petitions after them were inserted. The Prayer for the King was enjoined to be said by the Priest standing. The Epistle and the Gospel were then ordered to be read, but the words "Glory be to Thee, O LORD," before the latter (which are still used in our churches) were omitted. Then (as in the first Prayer Book) followed the Nicene Creed. The position of the Exhortation was altered, and some petitions left out in the Prayer for the whole state of Christ's Church: the words "militant here in earth" were added in the Preface. Several