and if these were suddenly to be banished, or gradually to drop out of the clerical ranks without receiving any successors of their way of thinking, the gulf would be widened between the clergy and the educated laity. The men who might discover new religious truth and prepare the way for new religious development, having henceforth to earn their living in other ways, would find little leisure for critical study. The end would be that the nation would be for a time divided between superstition and agnosticism; and sober religion would go to the wall.
Not indeed that the destinies of the Gospel of Christ are to be supposed to be permanently determinable by the fate of a fraction of the Broad Church section of the English clergy! The attraction of the natural worship of Christ—strange, nay, impossible though it may seem when first presented to the miracle-craving mind—is far too great to admit the possibility of its ultimate failure. But first there must come a vast and depressing defection on the part of those nominal Christians who have hitherto worshipped Christ on the basis of an infallible Church, or on the basis of an infallible Book, or on the basis of indisputable Miracles. Perhaps this collapse will be precipitated by the discovery of a copy of some Gospel of the first century, turned up when Constantinople is evacuated by the Turks. You cannot have forgotten how this year (1885) the educated religious world in England held its breath in horrible suspense when the correspondent of the Times telegraphed that among the Egyptian manuscripts recently purchased by an Austrian arch-duke, there had been disinterred a fragment belonging to a Gospel preceding, and differing from, any now extant. From this terrible discovery orthodoxy was delivered, for this once, by the learning of Professor Hort: but who shall guarantee that a Professor Hort shall be able, or even willing, to deny the proto-evangelic claims of the next-discovered
