"The Puritan party from the days of Elizabeth to the present time have never honestly accepted the Prayer Book : its members have been too much of Churchmen to leave the Church, but too little of Churchmen to value its principles: They have remained in a false position, attempting to subvert the system to which they nominally conformed. It has been pointed out how openly the attempt was made in Elizabethan times; and, though it has in God's good Providence failed all along to win any substantial recognition, it has been able at times to establish an evasive and false tradition of Prayer Book interpretation which has practically popularized and sought even to justify a system of disloyalty to the Prayer Book. The party has had its conflicts with more loyal and wholehearted churchmanship, and the issues have hitherto not been finally decisive. The failure of the Elizabethan attempt to puritanize the Church inaugurated the period of loyalty of the early Stuart times: the success of this recovery was too rapid and too injudicious, and so the revenge came speedily; for a while sectarianism and even puritanism had their way, until a short experience of their results under the Commonwealth produced a fresh reaction. The failure of the Puritans at the Savoy inaugurated another period of loyalty under the later Stuarts, but, when Church life was systematically crushed in the 18th century by Whig politicians and Latitudinarian bishops, the reign of the false tradition and the evasive, disloyal or merely torpid attitude to the rules of the Church's worship again set in; and those who tried to be loyal to the Church system, whether early followers of Wesley, Clapham Evangelicals or Oxford Tractarians, were all alike in turn charged with innovation, disloyalty and even with Popery. The contest still survives; the Puritan party still works for a system, which is not the system of the Catholic Church or of the English Prayer Book, and defends its disregard of plain rubrics (e.g., as to fasting or daily services), and its want of sympathy with the system (e.g., as to the frequency and discipline of Communion by appealing to the evasive tradition, which in the dark days of the history it has been able to form, and would like to fasten permanently upon the Church. Thus there is no feature more marked in the history of the Prayer Book than this contest between the Church system of worship expressed in the Prayer Book and the false interpretation which has grown up through a continuous tradition of evasion and rebellion."
This quotation, taken from Proctor and Frere's New History of the Book of Common Prayer, is still as true as the day it was written and published. The Continuum has been repeatedly split by this fight which has been made the worse by those who should have been the best of Churchmen adopting and practising a tradition equally at varience with the Prayer Book and the Church, i.e., an imitation of the very worse of what even Roman authorities have labeled as "Roman bad taste." The result is that those who know and actually practise the Anglican tradition seem to have become fewer every year. But it is that tradition, the way of the classical Prayer Book Catholic, which this blog has embraced and will continue to do our best to set before all those who call themselves Anglicans and the world at large.