In the Burial Service the word “dear” before the word “brother” is struck out; so are the words “as our hope is this our brother doth.” “Through any temptations” is substituted in place of the expression “for any pains of death;” and the last prayer but one is so altered that the latter portion becomes quite different. It runs thus: “We give Thee hearty thanks for that it hath pleased Thee to instruct us in this heavenly knowledge, beseeching Thee so to affect our hearts therewith, that seeing we believe such a happy estate hereafter, we may live here in all holy conversation and godliness, looking for and hastening unto the coming of the day of God; that being then found of Thee in peace without spot and blameless, we may have our perfect consummation and bliss, both in body and soul, in Thy eternal and everlasting glory, through Jesus Christ our Lord.” [Sidenote: COMPREHENSION.] No one who takes the trouble to read through the report of these tedious proceedings but must be astonished at the extent of the proposed alterations. They prove that some of the Episcopalian Divines who took part in the revision of 1689 must have been a very different class of men from the Episcopalian Divines who took part in the revision of 1662. Calamy became acquainted with the alterations, and said he thought if the scheme had been carried out, it would “have brought in two-thirds of the Dissenters.”[159] No doubt a considerable number might have been satisfied, but I consider Calamy to have been too sanguine in his expectation; his expectation resting mainly on what he knew of Presbyterians, who were much more disposed to return to the Establishment than were brethren of other denominations. But in addition to circumstances already mentioned unfavourable to Comprehension, the triumph of Presbyterianism in Scotland, which involved the abolition of Prelacy in that country, produced in Prelatists a great deal of bad feeling, and stood in the way of the present attempt; this obstacle was greatly increased by Nonconformist attacks at the time upon the use of Liturgies, and by a constantly augmenting number of Nonconformist ordinations. Besides, although extensive alterations came under discussion, very few Episcopalians were disposed to go to such lengths as were proposed; some who were active in the affair were also cautious, and an immense majority outside the Committee utterly disliked the whole business, and were opposed to any alteration whatever in the formularies.[160]