what extent this comparison might be carried by reference to all the liturgical books of the Roman Catholics, we are not informed. But the commissioners who formed the Book of Common Prayer, under Edward VI, with Archbishop Cranmer at their head, themselves declare, that "everything sound and valuable in the Romish Missal and Breviary was transferred by them without scruple, to the English Communion Service and to the Common Prayer." The commissioners who were appointed by Charles II, A. D. 1661 to revise the liturgy also say, "We humbly desire that it may be considered that our first reformers, out of their great wisdom, did at that time compose the liturgy so as to win upon the papists and to draw them into their church communion, BY VERGING AS LITTLE AS THEY COULD FROM THE ROMISH FORMS BEFORE IN USE."

From the first introduction of the English liturgy in 1548, there was a steady return to the superstitions of Popery. So that the Papists themselves boasted "that the book was a compliance with them in a great part of their service; so were not a little confirmed in their superstition and idolatry, expecting rather a return to them, than endeavoring the reformation of themselves." This return to the Popish service became so striking in the reign of Elizabeth, that a body of divines was appointed by the Lords in 1641, to take into consideration certain "Innovations in the doctrine and discipline of the Church of England." Among the "innovations in discipline" are enumerated the following:

"1. The turning of the holy table altar-wise, and most commonly calling it altar.

"2. Bowing towards it, or towards the East, many times, with three congees, etc.

"3 Advancing candlesticks in many churches upon the altar so called.

"4. In making canopies over the altar, so called, with traverses and curtains on each side and before it.

"5. In compelling all communicants to come up before the rails, and there to receive.

“6. In advancing crucifixes and images upon the altar-cloth so called.

"7. In reading some part of Morning Prayer at the holy table when there is no communion celebrated.

"8. By the minister's turning his back to the West, and his

face to the East, when he pronounceth the creed, or reads prayers.

"9. By pretending for their innovations the injunctions and advertisements of Queen Elizabeth, which are not in force, etc. "10. By prohibiting a direct prayer before sermon, and bidding of prayer."

In addition to the above "innovations" exceptions are made to the change in the vestments of the clergy, to the sign of the cross in baptism, to the absolution of the sick and the burial service" the sure and certain hope of resurrection to eternal life."

The intelligent reader cannot fail to notice the striking similarity, we might almost say the perfect identity of these innovations with those which the Puseyite party are renewing in the Episcopal church. What is all this mighty movement of that party but another revival of Popish superstition? It is another return to Popery; another sad illustration of the strong affinities which have ever subsisted between the church of England and the church of Rome.

"Of all Protestant churches," remarks the learned author of Horae Biblicae, himself a distinguished civilian and a Roman Catholic, "the National church of England most nearly resembles the church of Rome. It has retained much of the dogma, and much of the discipline of Roman Catholics. Down to the sub-deacon it has retained the whole of their hierarchy; and, like them, has its deans, rural deans, chapters, prebends, archdeacons, rulers and vicars; a liturgy, taken in a great measure, from the Roman Catholic liturgy, and composed like that, of Psalms, Canticles, the three Creeds, Litanies, Gospels, Epistles, prayers and responses. Both churches have the sacraments of Baptism and the Eucharist, the absolution of the sick, the burial service, the sign of the cross in baptism, the reservation of confirmation, and order [ordination] to bishops, the difference of Episcopal and sacerdotal dress, feasts and fasts."

We know indeed that the Articles of the Church of England strongly protest against the errors of Popery, and assert the doctrines of the Reformation. And this is another verification of the famous declaration of Lord Chatham, that the Church of England has " a Calvinistic creed, a Popish liturgy, and an Arminian clergy."

Haenen Exercit. De Benedic.,416.
Hales' Works, 127.

Echell. Abr. Eutychius Vindica- Hall, Bishop, 323.