regeneration can be discovered in her Liturgy.

The Church of Rome held that episcopacy was of divine
institution, and that certain supernatural graces of a high order
had been transmitted by the imposition of hands through fifty
generations, from the Eleven who received their commission on the
Galilean mount, to the bishops who met at Trent. A large body of
Protestants, on the other hand, regarded prelacy as positively
unlawful, and persuaded themselves that they found a very
different form of ecclesiastical government prescribed in
Scripture. The founders of the Anglican Church took a middle
course. They retained episcopacy; but they did not declare it to
be an institution essential to the welfare of a Christian
society, or to the efficacy of the sacraments. Cranmer, indeed,
on one important occasion, plainly avowed his conviction that, in
the primitive times, there was no distinction between bishops and
priests, and that the laying on of hands was altogether
superfluous.

Among the Presbyterians the conduct of public worship is, to a
great extent, left to the minister. Their prayers, therefore, are
not exactly the same in any two assemblies on the same day, or on
any two days in the same assembly. In one parish they are
fervent, eloquent, and full of meaning. In the next parish they
may be languid or absurd. The priests of the Roman Catholic
Church, on the other hand, have, during many generations, daily
chanted the same ancient confessions, supplications, and
thanksgivings, in India and Lithuania, in Ireland and Peru. The
service, being in a dead language, is intelligible only to the
learned; and the great majority of the congregation may be said