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the modern abuse of masses for the dead, and the doctrine of purgatory. You found it stated in the account of the ancient liturgies (Tract lxiii.), that "prayers for the dead" occurred in the several ancient liturgies, founded upon those of St. Peter, St. James, St. Mark, and St. John.
Our departed friend, namely, put together an interesting paper, showing "the antiquity of the existing Liturgies." From the tract itself, it would appear that his main object was to direct persons' attention to the view taken in those Liturgies of the consecration and oblation of the Eucharist (p. 16), since the consecration of the Eucharist is now so often regarded as a mere preliminary, instead of being in itself an essential part of the service; and this falls in with a part of the self-exalting rationalism of the day. In giving an account, however, of the points wherein "all the ancient Liturgies now existing, or which can be proved ever to have existed, resemble one another" (p. 7.), he was necessitated to mention "prayers for the dead" (p. 8, 9.), or, as he explains it, "for the rest and peace of all those who have departed this life in God's faith and fear;" and having mentioned that they "all contain (4.) a prayer, answering in substance to ours for the whole state of Christ's Church militant," he added (5.), "and likewise another prayer (which has been excluded from the English Ritual) for the rest and peace," &c.
He carefully guarded, then, against perplexing men's minds; he did not put the question prominently forward; he did not blame the Reformers under Edward VI. for having yielded to the judgment of foreign ultra-reformers, against their own previous judgment; he stated the simple fact, that this prayer had been excluded, i.e. whereas it had been retained on the first putting together of our Liturgy in "Edward VI.'s 1st book," it was excluded from the 2nd, at the instigation of Bucer and Calvin; and Bucer's alteration was adopted. The original unbiassed judgment, then, of our Reformers was to retain the prayer; and it argues no tendency to Popery, if any one wish that our Reformers had, in this and other points,
