Alconbury, did something towards reviving interest in the question. It was mainly a compilation of opinions advanced by eminent divines, past and living, in favour of revising the Liturgy, and making certain omissions and emendations in it. Introductory essays were prefixed. The book was addressed to 'the Governing Bodies of Church and State,' more immediately to the two Houses of Convocation, and commended itself by the modest and generally judicious spirit in which it was written. Warburton wrote to Doddridge that he thought the 'Disquisitions' very edifying and exemplary. 'I wish,' he added, 'success to them as much as you can do.'[411] Some of the bishops would gladly have taken up some such design, and have done their best to further its success. But there was no prospect whatever of anything being done. It was evident that the prevailing disposition was to allow that there were improvements which might and ought to be made, but that all attempts to carry them out should be deferred to some more opportune season, when minds were more tranquil and the Church more united. The effect of the 'Disquisitions' was also seriously injured by the warm advocacy they received from Blackburne and others, who were anxious for far greater changes than any which were then proposed. Blackburne, in the violence of his Protestantism, insisted that in the Reformed Church of England there ought not to be 'one circumstance in her constitution borrowed from the Creeds, Ritual, and Ordinaries of the Popish system.'[412] A little of the same tendency may be discovered in the proposals put forward in the Disquisitions. In truth, in the eighteenth, as in the seventeenth century, there was always some just cause for fear that a work of revision, however desirable in itself, might be marred by some unworthy concessions to a timid and ignorant Protestantism.