pendix to his Christian Sacrifice in the Eucharist, Aberd. 1847, 12mo, gives a full account of Rattray; with extracts from a Letter of Courayer on the publication of his volume, and from the Sermon preached on his death, in 1743, by Bishop Keith.

All the early Liturgies (all, at least, that can be judged authentic) are translated into English in Brett's Collection, 1720, 8vo.

V. STEPHENS'S PRIMITIVE LITURGIES. The attention of the Editor was first directed to the name of Edward Stephens by the allusion made in the Address to the Reader prefixed to Whiston's Liturgy. Of the author, but little notice has been taken by others: but his works narrate at once their own history and his. The greater part of these appear in A Collection of Tracts and Papers lately written for the Service of the Church and Kingdom of England; most of them presented to the Lower House of Convocation, in the first year of their Session, &c. with a General Preface, relative to the means used to suppress them ;

1702, 4to. The volume consists of three Parts, or thirty-seven numbered (and one unnumbered) Pieces among the rest, (and besides the two Formularies here reprinted,) A Paper concerning the use of other Parts of the Liturgy in the Communion-Service; Questions concerning the proper and peculiar Christian Worship; Positions concerning the Differences between the true English Liturgy and the Cranmerian; Questions concerning Prayers for the Dead; the Cranmerian Liturgy, or the Subtilty of the Serpent in corrupting the true English Liturgy; of Prayers for the Dead, whether the Practice and Traditions thereof be truly Catholic; the Doctrine of the Scriptures concerning the Middle State of Souls; a Profession of Faith, with special respect to the Terms of Communion with the present Church of Rome, &c. &c.

The writer describes himself, on the title, as late of Cherington, in the County of Gloucester, sometime Barrister-at-Law of the Honourable Society of the Middle Temple, and since engaged by a very special Divine Providence in the most

Sacred Employment. And in the Preface he tells us that "when it pleased God to discharge him from the civil service," and to employ him more directly in his own concerns, "his first business in public was a gentle and tacit admonition of the neglect of the most solemn and peculiar Christian worship of God in this nation;" accompanied by "such public acts in the very heart of the chief city, as made it a most remarkable witness and testimony against them who would not receive it, but rejected the counsel and favour of God towards them."

With a design for the restoration of the Communion Office, "not to its necessary frequency only, but to its primitive integrity also," (for its defects had made the morning-service to him but a mourning-service,) he resolved, though still a layman, to do what he could for himself, when those who were in authority declined making any stir in the matter. Accordingly, he began to move both among the Clergy, and through the press, and even by petition to b

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Parliament; but without success. At length, after efforts prolonged for not less than thirty years, and, with other things, the promotion of monthly Communions among his own relations. in the country, and with his fellow-parishioners weekly; "at last," he says, in his Letter to the Archbishop of Canterbury, written in 1694-5, when I saw no hopes of having it daily in public, it pleased God to give me an unexpected opportunity of having it in private, by bringing together a little company of constant weekly Communicants, and, amongst them, one in holy Orders according to the Church of England, whom I had brought off from the Dissenters. And we presently agreed upon these three things:-1, to meet daily, at five in the morning, at a daily Communion: 2, to endeavour, as near as we could, in all things to follow the example of the ancient Christians: and 3, to avoid giving offence to any, but especially to the Church of England. And the next morning we began it first in a private room;

and by the blessing of God have continued it ever since, without intermission, for about two years and a half.

"When we had continued it near a year," he proceeds, "the person who did officiate being like to be called from us, that it might not fail, I took Orders myself: and as soon as we obtained the favour of the Bishop of Gloucester to have the use of his Church at Cripplegate, (which was unexpected as the other,) we without delay removed our meeting thither, the very next day, out of respect to the Church; as we had before, for the same reason, continued it in private under a tacit connivance, rather than make use of the late Act for Toleration. And we have now," he adds, "had it in public near three quarters of a year without intermission. While we had it in private, we used such enlargements of the Church Service as I thought most agreeable to the ancient Form: but when we came into the Church, we forbore most of that, and confined ourselves to the Church Forms, only supplying what I