One article maintained that though it would be inconvenient to change the words of our prayer book and articles, it would not be inconvenient to change in a quiet way the meanings which we put upon those words.  This, it was argued, was what was actually done in the case of law; this had been the law’s mode of growth and adaptation, and had in all ages been found a righteous and convenient method of effecting change.  It was suggested that the Church should adopt it.

In another essay it was boldly denied that the Church rested upon reason.  It was proved incontestably that its ultimate foundation was and ought to be faith, there being indeed no other ultimate foundation than this for any of man’s beliefs.  If so, the writer claimed that the Church could not be upset by reason.  It was founded, like everything else, on initial assumptions, that is to say on faith, and if it was to be upset it was to be upset by faith, by the faith of those who in their lives appeared more graceful, more lovable, better bred, in fact, and better able to overcome difficulties.  Any sect which showed its superiority in these respects might carry all before it, but none other would make much headway for long together.  Christianity was true in so far as it had fostered beauty, and it had fostered much beauty.  It was false in so far as it fostered ugliness, and it had fostered much ugliness.  It was therefore not a little true and not a little false; on the whole one might go farther and fare worse; the wisest course would be to live with it, and make the best and not the worst of it.  The writer urged that we become persecutors as a matter of course as soon as we begin to feel very strongly upon any subject; we ought not therefore to do this; we ought not to feel very strongly—­even upon that institution which was dearer to the writer than any other—­the Church of England.  We should be churchmen, but somewhat lukewarm churchmen, inasmuch as those who care very much about either religion or irreligion are seldom observed to be very well bred or agreeable people.  The Church herself should approach as nearly to that of Laodicea as was compatible with her continuing to be a Church at all, and each individual member should only be hot in striving to be as lukewarm as possible.

The book rang with the courage alike of conviction and of an entire absence of conviction; it appeared to be the work of men who had a rule-of-thumb way of steering between iconoclasm on the one hand and credulity on the other; who cut Gordian knots as a matter of course when it suited their convenience; who shrank from no conclusion in theory, nor from any want of logic in practice so long as they were illogical of malice prepense, and for what they held to be sufficient reason.  The conclusions were conservative, quietistic, comforting.  The arguments by which they were reached were taken from the most advanced writers of the day.  All that these people contended for was granted them, but the fruits of victory were for the most part handed over to those already in possession.