two phrases in them. When Parochial Councils are established, it may be found ultimately possible to give some larger latitude in the modification or multiplication of Services so as to make them more inclusive: but, after all, congregations meet for worship, not for the sake of being liberal and inclusive; and the inclusion of non-worshippers of Christ can hardly be demanded from a Church that worships Christ. Nor must the inclusion of "advanced thinkers" be carried to such an extent as to exclude the great mass of ordinary believers.
I myself, deeply though I sympathize in all essential matters with the Church of England, should nevertheless be willing not only to be excluded from it, but also to see excluded all who may take the same views as I take, rather than that the simple faith in Christ entertained by the great body of Christians should be injured by the premature disruption of those material beliefs and integumentary illusions with which, at present, their spiritual beliefs are inseparably connected. And this brings me to another side of the question. If I were publishing an appeal to the Bishops, I should certainly add an appeal to the younger Broad Church clergy. It ought not to be asking too much from a young preacher who is an "advanced thinker," to remember that some reverence is due to the simpler members of his flock. Many of those whom he authoritatively instructs are older, wiser at present, of larger experience in life, some of them perhaps more spiritually minded, than he is. What if their deepest and most cherished religious convictions, right in the main, are tied to certain expressions and narratives that may not be historically accurate? Does it follow that their feelings are to be outraged at any moment by assaults upon the ancient forms and expressions of their belief from the lips of a young man who professes to accept these forms, and takes the
