ment upon individuals, yet she is directed to decide according to external indications, in order to hold up the rules of God's governance, and afford a type of it, and an assistance towards the realizing it. As she denies to the scandalously wicked the Lord's Supper, so does she deprive them of her other privileges.
The Church, I say, does not bid us read the Service over open sinners. Hear her own words introducing the Service. "The office ensuing is not to be used for any that die unbaptized, or excommunicate, or have laid violent hands upon themselves." There is no room to doubt whom she meant to be excommunicated, open sinners. Those therefore who are pained at the general use of the Service, should rather strive to restore the practice of excommunication, than to alter the words used in the Service. Surely, if we do not do this, we are clearly defrauding the religious, for the sake of keeping close to the wicked.
Here we see the common course of things in this world. We omit a duty. In consequence our Services become inconsistent. Instead of retracing our steps we alter the Service. What is this but, as it were, to sin upon principle? While we keep to our principles, our sins are inconsistencies; at length, sensitive of the absurdity which inconsistency involves, we accommodate our professions to our practice. This is ever the way of the world; but it should not be the way of the Church.
I will join heart and hand with any who will struggle for a restoration of that "godly discipline," the restoration of which our Church publicly professes she considers desirable; but God forbid any one should so depart from her spirit, as to mould her formularies to fit the case of deliberate sinners! And is not this what we are plainly doing, if we alter the Burial Service as proposed? we are recognizing the right of men to receive Christian Burial, about whom we do not like to express a hope. Why should they have Christian Burial at all?
It will be said that the restoration of the practice of Excommunication is impracticable; and that therefore the other alternation must be taken, as the only one open to us. Of course it is impossible, if no one attempts to restore it; but if all willed it, how would it be impossible? and if no one stirs because he thinks no one else will, he is arguing in a circle.
But, after all, what have we to do with probabilities and prospects in matters of plain duty? Were a man the only member of the Church who felt it a duty to return to the Ancient Discipline,
