Chrysostom, St. Augustin, and the Apostolical Constitutions, with certain Ancient Liturgies, are quoted in support of this statement, besides certain individuals, who actually prayed for deceased friends. Collier argues, that the Church of England, though she condemns the Romish doctrine of Purgatory, has not condemned Prayers for the Dead: and he says: "Where the Church of England has left her meaning doubtful, the greatest honour we can do her, is to interpret her to a conformity to primitive practice."[1] Respecting the custom itself, he says: "This custom, which began in the Apostolical age, and was continued through the whole Church till the Sixteenth Century: this custom, we conceive, is very serviceable to the ends of religion: it supposes our friends but removed to a distant country, and existing in a different condition: and that they only die in one place to live in another. It refreshes the belief of the Soul's immortality, draws back the curtain of the grave, and opens a communication between this world and the other."[2]
The third passage, which he wished to be restored, was the prayer for the descent of the Holy Ghost on the sacramental elements. In the First Liturgy was this petition: "Hear us (O Merciful Father) we beseech Thee, and with Thy Holy Spirit and Word vouchsafe to bless and sanctify these thy gifts and creatures of bread and wine, that they may be unto us the body and blood of Thy most dearly beloved Son, Jesus Christ."[3] He then adduces testimonies from antiquity in favour of the petition. He admits that the force of the invocation may be contained
