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 that of Rome, and that they entirely repudiated, as baseless and unscriptural, the superstructure which that Church has raised upon it.  The nonjuring separation drew away from the National Church many who as a matter of private opinion had held the tenet without rebuke; and although, in the middle of the eighteenth century, John Wesley stoutly defended it,[123] and Dr. Johnson always argued for its propriety and personally maintained the practice,[124] an idea gained ground that it was wholly unauthorised by the English Church and contrary to its spirit.  But at the opening of the century it appears to have been a tenet not unfrequently maintained, especially among High Churchmen, whether Jurors or Nonjurors.  Dr. I. Barrow, says Hearne, ’was mighty for it.’[125] In the form of prayer for Jan. 30th, 1661, there was a perfectly undisguised prayer of this kind, drawn up apparently by Archbishop Juxon.[126] It had however only the authority of the Crown, and was expunged in the authorised form of prayer for 1662.  Archbishop Wake said he did not condemn the practice,[127] and Bishop Smalridge, already spoken of in the list of Robert Nelson’s friends, is said to have been in favour of it.[128] So was Robert Nelson himself.  After describing the death of his old and honoured friend Bishop Bull, he adds in reference to him and to his wife who had died previously:  ’The Lord grant unto them that they may find mercy of the Lord in that day.’[129] Bishop Ken may be quoted to the same effect.  Writing to Dr. Nicholas in October 1677, of the death of their friend Mr. Coles, ‘cujus anima,’ he continues, ’requiescat in pace.’[130] Dr. Ernest Grabe and Dean Hickes, two more of R. Nelson’s intimate associates, were also accustomed to pray for those in either state.[131]

The Nonjurors and High Churchmen in general, no less than the rest of their countrymen, were stout Protestants, and gloried in the name.  High Churchmen had stood in the van of that great contest with Rome which had so occupied the thoughts of theological writers and the whole English people during the later years of the preceding century, and the remembrance of which was still fresh.  The acrimony of argument had been somewhat abated by the very general respect entertained in England for the great Gallican divines, Pascal, Fenelon, and Bossuet.  Among the Nonjurors it was further softened by political and social considerations.