ich he ardently
supported the opinion in question, affirmed that no Christian bishop
before Trimnell ever denied it.[115] Evidently it was a point which had
not come very prominently forward for distinct assertion or
contradiction, and one in which there was great room for ambiguity. To
some it seemed a palpably new doctrine, closely trenching on a most
dangerous portion of the Romish system, and likely to lead to gross
superstition. To others it seemed a harmless and very edifying part of
belief, wholly void of any Romish tendencies, and plainly implied, if
not definitely expressed, in the English Liturgy. Most of the excellent
and pious High Churchmen who have been spoken of in this paper treasured
it as a valued article of their faith. Kettlewell used to dilate on the
great sacrificial feast of charity.[116] Bull used constantly to speak
of the Eucharist as no less a sacrifice commemorative of Christ's
oblation of Himself than the Jewish sacrifices had been typical of
it.[117] Dodwell, ever fruitful in learned instances, not only brought
forward arguments from Scripture and the Fathers, but adduced
illustrations from the bloodless sacrifices of Essenes and
Pythagoreans.[118] Robert Nelson, after the example of Jeremy Taylor in
his 'Holy Living and Dying,' introduced the subject in a more popular
and devotional form in his book upon the Christian Sacrifice.[119]
Archbishop Sharp regretted that a doctrine which he considered so
instructive had not been more definitely contained in the English
Liturgy, and preferred the Communion office of King Edward VI.'s Service
Book.[120] Beveridge argued that if the Jews were to be punctual and
constant in attending their sacrifices, how much more should Christians
honour by frequent observance the great commemorative offering which had
been instituted in their place, and contained within itself the benefits
of them all.[121]

Some observations of a somewhat similar kind may be made in regard of
prayers for the departed, another subject which the English Church has
wisely left to private opinion. The nonjuring 'usages,' on the other
hand, restored to the Liturgy the clauses which the better judgment of
their ancestors had omitted. Some went farther, and insisted that
'prayer for their deceased brethren was not only lawful and useful, but
their bounden duty.'[122] All of them, however, without exception,
contested with perfect sincerity that their doctrine on these points was
not t