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nising the grandeur of the religious side in man, culture yet makes us also eschew an inadequate conception of man's totality. Therefore to the worth and grandeur of the religious side in man, culture is rejoiced and willing to pay any tribute, except the tribute of man's totality. Unless it is proved that contact with the main current of national life is of no value (and we have shown that it is of the greatest value), we cannot safely, even to please the Nonconformists in a matter where we would please them as much as possible, admit their doctrines of disestablishment and separation.
Culture, again, can be disinterested enough to perceive and avow, that for Ireland the ends of human perfection might be best served by establishing,that is, by bringing into contact with the main current of the national life,—the Roman Catholic and the Presbyterian Churches along with the Anglican Church. It can perceive and avow that we should really, in this way, be working to make reason and the will of God prevail; because we should be making Roman Catholics better citizens, and both Protestants and Roman Catholics larger-minded and more complete men. Undoubtedly there are great difficulties in such a plan as this; and the plan is not one which looks very likely to be adopted. The Churchman must rise above his ordinary self in order to favour it. And the Nonconformist has worshipped his fetish of separatism so long that he is likely to wish to remain like Ephraim, "a wild ass alone by him self.” It is a plan more for a time of creative statesmen, like. the time of Elizabeth, than for a time of instrumental statesmen like the present. The centre of power being where it is, our statesmen have every temptation, when they must act, to go along as they do with the ordinary self of those on whose favour they depend, to adopt as their own its desires, and to serve them with fidelity, and even, if possible, with ardour. This is the more easy for them, because there are not wanting,—and there never will be wanting,—thinkers to call the desires of the ordinary self of any great section of the community edicts of the national mind and laws of human progress, and to give them a general, a philosophic, and imposing expression. Therefore a plan such as that which we have indicated does not seem a plan so likely to find favour as a plan for abolishing the Irish Church by the power of the Nonconformists' antipathy to establishments.
But although culture makes us fond stickers to no' machinery, not even our own, and therefore we are willing to grant that perfection can be reached without it,—with free churches as with established churches, and with instrumental statesmen as with creative statesmen,—yet perfection can never be reached without seeing things as they really are; and it is to this, therefore, and to no machinery in the world, that we stick. We insist that men should not mistake, as they are prone to mistake, their natural taste for the bathos for a relish for the sublime. And if statesmen, either with their tongue in their cheek or with a fine impulsiveness, tell people that their natural taste for the bathos is a relish for the
sublime, there is the more need to tell them the contrary.
It is delusion on this point which is fatal, and against delusion on this point culture works. It is not fatal to our Liberal friends to labour for free trade, extension of the suffrage, and abolition of church-rates, instead of graver social ends; but it is fatal to them to be told by their flatterers, and to believe, with our social condition what it is, that they have performed a great, a heroic work, by occupying themselves exclusively, for the last thirty years, with these Liberal nostrums, and that the right and good course for them now is to go on occupying themselves with the like for the future. It is not fatal to Americans to have no religious establishments and no effective centres of high culture; but it is fatal to them to be told by their flatterers, and to believe, that they are the most intelligent people in the whole world, when of intelligence, in the true and fruitful sense of the word, they even singularly, as we have seen, come short. It is not fatal to the Nonconformists to remain with their separated churches; but it is fatal to them to be told by their flatterers, and to believe, that theirs is the one true way of worshipping God, that provincialism and loss of totality have not come to them from following it, or that provincialism and loss of totality are not evils. It is not fatal to the English nation to abolish the Irish Church by the power of the Nonconformists' antipathy to establishments; but it is fatal to it to be told by its flatterers, and to believe, that it is abolishing it through reason and justice, when it is really abolishing it through this power: or to expect the fruits of reason and justice from anything but the spirit of reason and justice themselves.
Now culture, because of its keen sense of what is really fatal, is all the more disposed to be rather indifferent about what is not fatal. And because machinery is the one concern of our actual politics, and an inward working, and not machinery, is what we most want, we keep advising our ardent young Liberal friends to think less of machinery, to stand more aloof from the arena of politics at present, and rather to try and promote, with us, an inward working. They do not listen to us, and they rush into the arena of politics, where their merits, indeed, seem to be little appreciated as yet; and then they complain of the reformed constituencies, and call the new Parliament a Philistine Parliament. As if a nation, nourished and reared as ours has been, could give us, just yet, anything but a Philistine Parliament !- and would a Barbarian Parliament be even so good, or a Populace Parliament? For our part, we rejoice to see our dear old friends, the Hebraising Philistines, gathered in force in the Valley of Jehoshaphat previous to their final conversion, which will certainly come. But, to attain this conversion, we must not try to oust them from their places and to contend for machinery with them, but we must work on them inwardly and cure their spirit. Ousted they will not
be, but transformed. Ousted they do not deserve to · be, and will not be.
For the days of Israel are innumerable; and in its blame of Hebraising too, and in its praise of Hellenising, culture must not fail to keep its flexibility, and to give to its judgments that passing and provisional character which we have seen it impose on its preferences and rejections of machinery. Now, and for us, it is a time to Hellenise, and to praise knowing; for we have Hebraised too much, and have over-valued doing. But the habits and discipline received from Hebraism remain for our race an eternal possession; and, as humanity is constituted, one must never assign to them the second rank to-day, without being prepared to restore to them the first rank to-morrow. Let us conclude by marking this distinctly.
To walk staunchly by the best light one has, to be strict and sincere with oneself, not to be of the number of those who say and do not, to be in earnest,—this is the discipline by which alone man is enabled to rescue his life from thraldom to the passing moment and to his bodily senses, to ennoble it, and to make it eternal. And this discipline has been nowhere so effectively taught as in the school of Hebraism. The intense and convinced energy with which the Hebrew, both of the Old and of the New Testament, threw himself upon his ideal of righteousness, and which inspired the incomparable definition of the great Christian virtue, faith,—the substance of things hoped for, the evidence of things not seen, — this energy of devotion to its ideal has belonged to Hebraism alone. As our idea of perfection widens beyond the narrow limits to which the over-rigour of Hebraising has