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looking back after the mischief is done, what excuse shall we be able to make for ourselves for having encouraged such proceedings at first? Were there grievous errors in the Prayer Book, something might be said for beginning, but who can point out any? cannot we very well bear things as they are? does any part of it seriously disquiet us? no;—we have before now freely given our testimony to its accordance with Scripture.
But it may be said that "we must conciliate an outcry which is made; that some alteration is demanded." By whom? no one can tell who cries, or who can be conciliated. Some of the laity I suppose. Now consider this carefully. Who are these lay persons? Are they serious men, and are their consciences involuntary hurt by the things they wish altered? Are they not rather the men you meet in company, worldly men, with little personal religion, of lax conversation and lax professed principles, who sometimes perhaps come to Church, and then are wearied and disgusted? Is it not so? You have been dining perhaps with a wealthy neighbour, or fall in with this great Statesman, or that noble Aristocrat, who considers the Church two centuries behind the world, and expresses to you wonder that its enlightened members do nothing to improve it. And then you get ashamed, and are betrayed into admissions which sober reason disapproves. You consider too that it is a great pity so estimable or so influential a man should be disaffected to the Church; and you go away with a vague notion that something must be done to conciliate such persons. Is this to bear about you the solemn office of a Guide and Teacher in Israel, or to follow a lead?
But consider what are the concessions which would conciliate such men. Would immaterial alterations? Do you really think they care one jot about the verbal or other changes which some recommend, and others are disposed to grant? whether "the unseen state" is substituted for "hell," "condemnation" for "damnation," or the order of Sunday lessons is remodelled? No;—they dislike the doctrine of the Liturgy. These men of the world do not like the anathemas of the Athanasian Creed, and other such peculiarities of our Services. But even were the alterations, which would please them, small, are they the persons whom it is of use, whom it is becoming to conciliate by going out of our way?
I need not go on to speak against doctrinal alterations, because most thinking men are sufficiently averse to them. But, I
