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inspired with this central and happy idea of the essential character of human perfection; and Mr. Bright's misconception of culture, as a smattering of Greek and Latin, comes itself, after all, from this wonderful significance of the Greeks having affected the very machinery of our education, and is in itself a kind of homage to it.

In thus making sweetness and light to be characters of perfection, culture is of like spirit with poetry, follows one law with poetry. Far more than on our freedom, our population, and our industrialism, many amongst us rely upon cur religious organisations to save us. I have called religion a yet more important manifestation of human nature than poetry, because it has worked on a broader scale for perfection, and with greater masses of men. But the idea of beauty and of a human nature perfect on all its sides, which is the dominant idea of poetry, is a true and invaluable idea, though it has not yet had the success that the idea of conquering the obvious faults of our animality, and of a human nature perfect on the moral side,—which is the dominant idea of religion,

-has been enabled to have; and it is destined, adding to itself the religious idea of a devout energy, to transform and govern the other.

The best art and poetry of the Greeks, in which religion and poetry are one, in which the idea of beauty and of a human nature perfect on all sides adds to itself a religious and devout energy, and works in the strength of that, is on this account of such surpassing interest and instructiveness for us, though it

was,—as, having regard to the human race in general, and, indeed, having regard to the Greeks themselves, we must own,-a premature attempt, an attempt which for success needed the moral and religious fibre in humanity to be more braced and developed than it had yet been. But Greece did not err in having the idea of beauty, harmony, and complete human perfection, so present and paramount. It is impossible to have this idea too present and paramount; only, the moral fibre must be braced too. And we, because we have braced the moral fibre, are not on that account in the right way, if at the same time the idea of beauty, harmony, and complete human perfection, is wanting or misapprehended amongst us; and evidently it is wanting or misapprehended at present. And when we rely as we do on our religious organisations, which in themselves do not and cannot give us this idea, and think we have done enough if we make them spread and prevail, then, I say, we fall into our common fault of overvaluing machinery. V

Nothing is more common than for people to confound the inward peace and satisfaction which follows the subduing of the obvious faults of our animality with what I may call absolute inward peace and satisfaction, the peace and satisfaction which are reached as we draw near to complete spiritual perfection, and not merely to moral perfection, or rather to relative moral perfection. No people in the world have done more and struggled more to attain this relative moral perfection than our English race has. For no people in the world has the command to resist the devil, to overcome the wicked one, in the nearest and most obvious sense of those words, had such a pressing force and reality. And we have had our reward, not only in the great worldly prosperity which our obedience to this command has brought us, but also, and far more, in great inward peace and satisfaction. But to me few things are more pathetic than to see people, on the strength of the inward peace and satisfaction which their rudimentary efforts towards perfection have brought them, employ, concerning their incomplete perfection and the religious organisations within which they have found it, language which properly applies only to complete perfection, and is a far-off echo of the human soul's prophecy of it. Religion itself, I need hardly say, supplies them in abundance with this grand language. And very freely do they use it; yet it is really the severest possible criticism of such an incomplete perfection as alone we have yet reached through our religious organisations.

The impulse of the English race towards moral development and self-conquest has nowhere so powerfully manifested itself as in Puritanism. Nowhere has Puritanism found so adequate an expression as in the religious organisation of the Independents. The modern Independents have a newspaper, the Nonconformist, written with great sincerity and ability. The motto, the standard, the profession of faith which this organ of theirs carries aloft, is: “The Dissidence of Dissent and the Protestantism of the Protestant reli-. gion.” There is sweetness and light, and an ideal of

complete harmonious human perfection! One need not go to culture and poetry to find language to judge it. Religion, with its instinct for perfection, supplies language to judge it, language, too, which is in our mouths every day. “Finally, be of one mind, united in feeling,” says St. Peter. There is an ideal which judges the Puritan ideal: "The Dissidence of Dissent and the Protestantism of the Protestant religion !" And religious organisations like this are what people believe in, rest in, would give their lives for! Such, I say, is the wonderful virtue of even the beginnings of perfection, of having conquered even the plain faults of our animality, that the religious organisation which has helped us to do it can seem to us something precious, salutary, and to be propagated, even when it wears such a brand of imperfection on its forehead as this. And men have got such a habit of giving to the language of religion a special application, of making it a mere jargon, that for the condemnation which religion itself passes on the shortcomings of their religious organisations they have no ear; they are sure to cheat themselves and to explain this condemnation away. They can only be reached by the criticism which culture, like poetry, speaking a language not to be sophisticated, and resolutely testing these organisations by the ideal of a human perfection complete on all sides, applies to them.

But men of culture and poetry, it will be said, are again and again failing, and failing conspicuously, in the necessary first stage to a harmonious perfection, in the subduing of the great obvious faults of our

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animality, which it is the glory of these religious
organisations to have helped us to subdue. True,"
they do often so fail. They have often been with-
out the virtues as well as the faults of the Puritan;
it has been one of their dangers that they so felt the
Puritan's faults that they too much neglected the
practice of his virtues. I will not, however, excul-
pate them at the Puritan's expense. They have
often failed in morality, and morality is indispen-
sable. And they have been punished for their failure,
as the Puritan has been rewarded for his performance.
They have been punished wherein they erred; but
their ideal of beauty, of sweetness and light, and a
human nature complete on all its sides, remains the
true ideal of perfection still; just as the Puritan's
ideal of , perfection remains narrow and inadequate,
although for what he did well he has been richly
rewarded. Notwithstanding the mighty results of
the Pilgrim Fathers' voyage, they and their standard
of perfection are rightly judged when we figure to
ourselves Shakspeare or Virgil,—souls in whom
sweetness and light, and all that in human nature is
most humane, were eminent,—accompanying them
on their voyage, and think what intolerable company
Shakspeare and Virgil would have found them! In
the same way let us judge the religious organisations
which we see all around us. Do not let us deny the
good and the happiness which they have accom-
plished; but do not let us fail to see clearly that their
idea of human perfection is narrow and inadequate,
and that the Dissidence of Dissent and the Protestantism

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