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2 immaterial alterations, I mean such as do not infringe upon the doctrines of the Prayer Book, will not it even with these be a changed book? and will not that new book be for certain an inconsistent one, the alterations being made, not on principle, but upon chance objections urged from various quarters?

But this is not all. A taste for criticism grows upon the mind. When we begin to examine and take to pieces, our judgment becomes perplexed, and our feelings unsettled. I do not know whether others feel this to the same extent, but for myself, I confess there are few parts of the Service that I could not disturb myself about, and feel fastidious at, if I allowed my mind in this abuse of reason. First, e.g. I might object to the opening sentences; "they are not evangelical enough; Christ is not mentioned in them; they are principally from the Old Testament." Then I should criticise the Exhortation, as having too many words, and as antiquated in style. I might find it hard to speak against the confession; but "the Absolution," it might be said, "is not strong enough; it is a mere declaration, not an announcement of pardon to those who have confessed." And so on.

Now I think this unsettling of the mind a frightful thing; both to ourselves, and more so to our flocks. They have long regarded the Prayer Book with reverence as the stay of their faith and devotion. The weaker sort it will make sceptical; the better it will offend and pain. Take, e.g. an alteration which some have offered in the Creed, to omit or otherwise word the clause, "He descended into hell." Is it no comfort for mourners to be told that Christ Himself has been in that unseen state, or Paradise, which is the allotted place of sojourn for departed spirits? Is it not very easy to explain the ambiguous word, is it any great harm if it is misunderstood, and is it not very difficult to find any substitute for it in harmony with the composition of the Creed? I suspect we should find the best men in the number of those who would retain it as it is. On the other hand, will not the unstable learn from us a habit of criticising what they should never think of but as a divine voice supplied by the Church for their need?

But as regards ourselves, the Clergy, what will be the effect of this temper of innovation in us? We have the power to bring about changes in the Liturgy; shall we not exert it? Have we any security, if we once begin, that we shall ever end? Shall not we pass from non-essentials to essentials? And then, on