churchmen, and which cannot honestly be disregarded. Some of these may now be specified.
There are Clergymen who pretend, that they cannot read an Apocryphal lesson—who allege that their consciences will not permit them to do so. But it may be asked, how came such men in the Church? or why do they remain in a Church which enjoins the reading of such lessons? But whether they read or omit these chapters, they have by their subscription assented to the lawfulness of the practice. They have solemnly promised to read the Apocryphal Lessons at such times as they are appointed by the Church: and where is the difference, on the ground of conscience, between reading the chapters and declaring an assent to the Books? Then, surely, the violation of a solemn promise is a more heinous sin than reading an Apocryphal chapter. The men, who cannot read these Books, should not make the promise: they should avoid the Church altogether. No right-minded person can allow the plea of conscience to be set up in such a case. As long therefore as individuals remain within her pale, the plea must be regarded as a mere pretence to cover their dishonesty, in making a promise which they never intended to keep. Their sincerity can only be proved by their secession.
It is usually alleged, by those who object to the use of the Apocryphal Books, that they do not read them, because they are not canonical Scripture. This objection should be thought of before ordination: it would also justify any one, who entertained it, in quitting the Church: but it cannot be used, for not reading an Apocryphal chapter, by a man, who has solemnly promised that he will comply with all the regulations ef the Book of Common Prayer, to which
