(3.) The Use of Sarum was rich in saint worship. For example, in the Missal the priest did not confess to God alone (I suppose that would have been meagre), but was directed to say, “I confess to God, to blessed Mary, to all the saints, and to you; because I have sinned too much by thought, word, and deed by my fault: I pray holy Mary, all the saints of God, and you to pray for me.” Again, in the Litany, the Use of Sarum was far in excess of the modern Church of Rome. In the modern Romish Litany I count only forty-seven persons to whom prayer is addressed, including the Virgin, two arch-angels, and the twelve apostles; but in the Use of Sarum according to Bishop Short, {8} there were no less than 116 persons addressed. Possibly some Gallican saints may have been added by S. Osmund. On that point I am not prepared to speak; but of this I am certain, that in regard to the worship of saints, all true English Churchmen will rejoice in the meagreness of the Church of England Prayer Book, and have no desire for the richness of the Use of Sarum. Now this is the book which, before the assembled Church Congress at Derby, was avowedly preferred to our English Prayer Book. When, therefore, it is said that there is a clear preference for the worship of Rome, no one can any longer regard it as a calumnious or unfounded accusation. We have the open, plain, and undisguised avowal of the President of the English Church Union, that the English Prayer Book is “meagre,” and the Use of Sarum rich; the English Communion Office open to grave objections, and the unreformed liturgies so superior, that it is a wonder how anything so inferior as the English Prayer Book could have been compiled from such rich materials. Let no one, therefore, from this day forward, suppose that it is the object of the Union to uphold the Reformed Church of England, or to maintain its worship; but let it be clearly and distinctly understood, that the preference has been publicly given to the Use of Sarum and the unreformed liturgies. But the avowal of a preference, it may be said, is not a proposal; and if we had nothing more than such an avowal, it might be supposed that there was no intention of any practical action. Such a supposition, however, is rendered impossible by the proposal which followed, viz., that there should be the alternative use of the First Prayer Book of Edward VI. Now let anyone look for a moment at the line of argument, and the meaning of this proposal is self-evident.