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 whole Church and Hooker were by ultra-Protestants always so accounted.

Hooker then says (Eccl. Pol. i. 14.):

Again, one of these writers, among the dangers of altering the Liturgy, notices the tendency of change itself to produce the love of changing, the appetite growing with what it feeds on. With this view, he instances objections, which men of opposite characters might take to the commencement of the service; as, one might think, "the introductory sentences not evangelical enough;" another, "the form of absolution not strong enough." Now the very object of the Tract, and the character of the illustrations, showed the writer to be (as he indeed is), content with things as they stand. The jest, however, required that you should represent the contrary as the opinion of the writers of the Tracts, and the Pope feeling for them when they lament concerning the absolution (p. 12), "that it is a mere declaration, not an announcement of pardon to those who have confessed."

Yet granting that a writer had thought this "absolution" not strong enough, thb would not make out the writer a Papist, since the absolution in the Communion-service is, (as