ministry of Christ was banished from the English court, because the image of the crucifix was allowed there, with lights burning before it. Dr. Hopkins is at pains to show that the custom and unrepealed law of the Church of England justify the use of a processional cross, two lights on the altar, incense, surplice, alb, girdle, stole, dalmatic, tunicle, chasuble, cope, amice, cape or tippet, maniple, hood, and cassock; that the use of oil in confirmation and extreme unction, and of _prayers for the dead_, which are found in the first Prayer-book of Edward VI., though they were subsequently omitted from the liturgy, has never been prohibited and is still lawful. We suspect that to many Protestants this statement will be a little startling. It will not be more startling, however, than a view of what the liturgy of the Church of England was in the first years of her heresy, and what, according to the ritualistic party, it ought rightly to be now. {62} It seems to be generally admitted that what is known as the first Prayer-book of Edward VI., published in 1549, is the standard to which the ceremonial of the Establishment ought to be referred; that whatever was sanctioned or permitted under the rubrics of that work may be lawfully used or done now; and that the subsequent revisions of the Prayer-book, inasmuch as they have authoritatively condemned none of the ancient forms and expressions of doctrine embodied in that earlier ritual, have no restrictive force upon the liberty of the modern revivers of old Catholic practices. Let us see, then, what the first Prayer-book of Edward. VI. was, in its order of the communion service, the present battle-ground of ritualism.