thought defective therein, as well as I could, out of other parts of our Liturgy."

After explaining his method of thus supplying the defects, he concludes, with imperturbable simplicity, "I doubt not but your Grace will approve the matter all along; only I know you will scruple at the doing of it without authority."

What followed, the Editor knows not. phens ceased writing the year after: whether or no he still lived, and, between Romanism and Dissent, lived and died in the Ministry of the Church of England, his book survives; the leader of a class by no means contemptible, though himself as odd a mixture of gravity and scurrility, learning and trifling, pietism that could stoop to anything, and liberalism that stuck at nothing, as English Theology affords.

The Liturgy of the Ancients, and the Form of Divine Service according to most Ancient Usage, are here reprinted. There are copies of the volume of Tracts complete at Sion College, London, and in the Bodleian.

VI. SCOUGAL'S ABERDEEN SERVICE.

Few are the volumes more endeared to the spiritual reader, than the Life of God in the Soul of Man; first ushered into print, with a Preface by Bishop Burnet, in 1677, and the production (though not then avowed) of the Rev. Henry Scougal, second son of Patrick, Bishop of Aberdeen. The author had reached but his 27th year, and died the year after; leaving, besides the Treatise just mentioned, several Sermons, Essays, and Meditations, which have been collected and printed, with his Funeral Sermon by Dr. Gairden. While Professor of Divinity at King's College, Aberdeen, he composed a Morning and Evening Service for the Cathedral; which continued in use till the Revolution, when the Presbyterians would allow such superstition as a written prayer no longer. The Forms, however, here reprinted, were preserved by William Orem, Town-Clerk. He wrote a Description of the Canonry, Cathedral, and College, about the year 1724; which was

printed by Nichols, most inaccurately, as the 3rd No. of the Bibliotheca Topographica Britannica, 1782, 4to; but again, much more correctly, Aberdeen, 1791, 12mo.

VII. WHISTON'S PRIMITIVE LITURGY.

William Whiston, son of the Rector of Norton, Leicestershire, was born in 1667. Admitted to a Fellowship at Clare Hall, Cambridge, he became Chaplain to Moore, Bishop of Norwich; and after holding awhile the Vicarage of Lowestoft, succeeded Sir Isaac Newton as Lucasian Professor of Mathematics. In 1708 he attracted the attention of the public by his zeal in propagating Arianism; an offence, for which he was soon deprived not only of his Professorship, but of his position in the University. In vindication of his tenets, he wrote much, and not without a shew of learning. But the study of his life was the restoration of what he deemed the Primitive Ordinances of the Church. Among these, it is not a little remarkable that, while maintaining views justly regarded as

derogatory to the person and work of the Redeemer, he recognised the same plenitude of grace and efficacy in the Sacraments, which became one among the distinctive principles of the Nonjurors. Mr. Lathbury, in his History of the Nonjurors, (p. 294.) observes that Whiston's Liturgy, 1750, retains the Usages from Collier and Brett: but Whiston's Liturgy was first printed in 1713, and rather led than followed in the adoption of the Usages, as restored by Brett and Collier in the Offices of 1718.

Of the Philosophical works of Whiston, some are intrinsically valuable; and his translation of Josephus still maintains its reputation. But he was vain, and weak; and alike sceptical of facts, and credulous of absurdities. His publications on Religious Antiquity—such as his Primitive Christianity Revived, and Primitive New Testament-are esteemed rather for their erudition than for their use. Of his smaller pieces, many were collected by himself, under the title of Sermons and Essays, 1709; Three

Essays, 1713; and Six Dissertations, 1734. After a life of labour and conflict, detailed in Memoirs by himself, (2nd edition, corrected, 1753, 8vo.) he died in 1752, a singular example of ingenuity, combined beyond dispute with virtue and amiability, but applied to objects either unattainable, or scarcely worth the trouble when attained. Pfaff (Introd. ad Histor: Theol: Lit: Tubing. 1725, 4to. pars ii. pp. 274-284) gives a long list of the works of Whiston, followed by Letters of the King and Archbishop of Canterbury against the toleration of Arianism. Weismann also (Introductio in Memorabilia Ecclesiastica, Hal: Magd: 1745, 4to. vol. ii. pp. 543-545) gives a full account of his principal controversy on the Trinity of Persons in the Godhead.

Being for a time suspended from communion with the Church by an act of Convocation, (an account of whose proceedings the reader will find in Dr. Cardwell's Synodalia, Oxford, 1842, 8vo. vol. ii. pp. 753-769,) Whiston formed a Religious Society at his house in London for