and explaining such duties as are not so fully taught in Scripture, but that disputes may arise about them. But that tradition alone, when not evidently Apostolical, will make that necessary, which is not otherwise so, is what I am yet to learn."[1] In replying to Collier's remark respecting the advantage of the practice, he says: "Had our Saviour and his Apostles thought so, it is not conceivable, that they would have given no manner of direction about these sort of prayers. We are taught to pray for one another, and to desire each other's prayers here: and what reason can be conceived, why we should not have been likewise some way directed to pray for the saints departed in general, or so much as for our deceased friends and relations, if our prayers might be truly profitable to them?"[2]
The Prayer for the Descent of the Holy Ghost upon the Sacramental Elements is considered as unnecessary, on the ground, that it is not enjoined in Scripture, nor can be proved to be of Apostolic origin, Collier not having traced it higher than the middle of the third century. Both the author, and Collier, however, concur in opinion, that the force of the invocation is retained by implication in our present service.
With respect to the Oblatory Prayer, the author concurs in opinion with Hickes, Johnson, and Mede, that the Eucharist is the Christian Sacrifice: but he does not consider, that, on this account, there was any necessity for restoring the prayer. "Alterations in matters of a public nature, are not to be made upon every appearance of making them to advantage, lest such unforeseen ill consequences follow upon them, as are more than are equivalent to any benefit that
