16, of the distinctive
'usages' in the communion service contributed greatly to the farther
estrangement of a large section of the Nonjurors; and those who adopted
the new Prayer-book drawn up in 1734 by Bishop Deacon, were alienated
still more. The only communion with which they claimed near relationship
was one which in their opinion had long ceased to exist. 'I am not of
your communion,' said Bishop Welton on his death-bed, in 1726, to the
English Chaplain at Lisbon, whose services he declined. 'I belong to the
Church of England as it was reformed by Archbishop Cranmer.'[111] Thus
too, when Bishop Deacon's son, a youth of little more than twenty,
suffered execution for his share in the Jacobite rising of 1745, his
last words upon the scaffold were that he died 'a member not of the
Church of Rome, nor yet of that of England, but of a pure Episcopal
Church, which has reformed all the errors, corruptions, and defects that
have been introduced into the modern Churches of Christendom.'[112] Yet
the divergence of these Nonjurors from the National Church was, after
all, far more apparent than real. It was only a very small minority,
beginning with Deacon and Campbell, who outstepped in any of their ideas
the tone of feeling which had long been familiar to many of the High
Church party. Ever since the reign of Edward VI. the Church of England
had included among its clerical and lay members some who had not ceased
to regret the changes which had been made in the second Liturgy issued
in his reign, and who hoped for a restoration of the rubrics and
passages which had been then expunged. Some of the practices and
expressions which, after the first ten or twenty years of the eighteenth
century, were looked upon as all but confined to a party of Nonjurors,
had been held almost as fully before yet the schism was thought of.

This was certainly the case in regard of those 'usages' which related to
the sacrificial character of the Eucharist and to prayers for the dead.
Dr. Hickes complained in one of his letters that the doctrine of the
Eucharistic sacrifice had disappeared from the writings even of divines
who had treated on the subject.[113] How far this was correct became,
four years later, a disputed question. Bishop Trimnell declared it was a
doctrine that had never been taught in the English Church since the
Reformation.[114] John Johnson, on the other hand, vicar of Cranbrook,
who had originated the controversy by a book in wh