which has produced Hooker, Barrow, Butler, has done more to moralise and ennoble English statesmen and their conduct than communities which have produced the Nonconformist divines. The fruitful men of English Puritanism and Nonconformity are men who were trained within the pale of the Establishment,Milton, Baxter, Wesley. A generation or two outside the Establishment, and Puritanism produces men of national mark no more. With the same doctrine and discipline, men of national mark are produced in Scotland; but in an Establishment. With the same doctrine and discipline, men of national and even European mark are produced in Germany, Switzerland, France; but in Establishments. Only two religious disciplines seem exempted, or comparatively exempted, from the operation of the law which appears to forbid the rearing, outside of national Churches, of men of the highest spiritual significance. These two are the Roman Catholic and the Jewish. And these, both of them, rest on Establishments, which, though not indeed national, are cosmopolitan ; and perhaps here, what the individual man does not lose by these conditions of his rearing, the citizen, and the State of which he is a citizen, loses.

What, now, can be the reason of this undeniable provincialism of the English Puritans and Protestant Nonconformists ? Men of genius and character are born and reared in this medium as in any other. From the faults of the mass such men will always be comparatively free, and they will always excite our interest; yet in this medium they seem to have a

special difficulty in breaking through what bounds them, and in developing their totality. Surely the reason is, that the Nonconformist is not in contact with the main current of national life, like the member of an Establishment. In a matter of such deep and vital concern as religion, this separation from the main current of the national life has peculiar importance. In the following essay we have discussed at length the tendency in us to Hebraise, as we call it ; that is, to sacrifice all other sides of our being to the religious side. This tendency has its cause in the divine beauty and grandeur of religion, and bears affecting testimony to them. But we have seen that it has dangers for us, we have seen that it leads to a narrow and twisted growth of our religious side itself, and to a failure in perfection. But if we tend to Hebraise even in an Establishment, with the main current of national life flowing round us, and reminding us in all ways of the variety and fulness of human existence, by a Church which is historical as the State itself is historical, and whose order, ceremonies, and monuments reach, like those of the State, far beyond any fancies and devisings of ours; and by institutions such as the Universities, formed to defend and advance that very culture and many-sided development which it is the danger of Hebraising to make us neglect, how much more must we tend to Hebraise when we lack these preventives. One may say that to be reared a member of a national Church is in itself a lesson of religious moderation, and a help towards culture and harmonious perfection. Instead

of battling for his own private forms for expressing the inexpressible and defining the undefinable, a man takes those which have commended themselves most to the religious life of his nation; and while he may be sure that within those forms the religious side of his own nature may find its satisfaction, he has leisure and composure to satisfy other sides of his nature as well.

But with the member of a Nonconforming or selfmade religious community, how different! The sectary's eigene grosse Erfindungen, as Goethe calls them, the precious discoveries of himself and his friends for expressing the inexpressible and defining the undefinable in peculiar forms of their own, cannot but, as he has voluntarily chosen them, and is personally responsible for them, fill his whole mind. He is zealous to do battle for them and affirm them; for in affirming them he affirms himself, and that is what we all like. Other sides of his being are thus neglected, because the religious side, always tending in every serious man to predominance over our other spiritual sides, is in him made quite absorbing and tyrannous by the condition of self-assertion and challenge which he has chosen for himself. And just what is not essential in religion he comes to mistake for essential, and a thousand times the more readily because he has chosen it of himself; and religious activity he fancies to consist in battling for it. All this leaves him little leisure or inclination for culture; to which, besides, he has no great institutions not of his own making, like the Universities

connected with the National Church to invite him; but only such institutions, as, like the order and discipline of his religion, he may have invented for himself, and invented under the sway of the narrow and tyrannous notions of religion fostered in him as we have seen. Thus, while a national establishment of religion favours totality, hole-and-corner forms of religion (to use an expressive popular word) inevitably favour provincialism.

But the Nonconformists, and many of our Liberal friends along with them, have a plausible plan for getting rid of this provincialism, if, as they can hardly quite deny, it exists. "Let us all be in the same boat," they cry; "open the Universities to everybody, and let there be no establishment of religion at all! " Open the Universities by all means; but, as to the second point about establishment, let us sift the proposal a little. It does seem at first a little like that proposal of the fox, who had lost his own tail, to put all the other foxes in the same case by a general cutting off of tails; and we know that moralists have decided that the right course here was, not to adopt this plausible suggestion, and cut off tails all round, but rather that the other foxes should keep their tails, and that the fox without a tail should get one. And so we might be inclined to urge, that, to cure the evil of the Nonconformists' provincialism, the right way can hardly be to provincialise us all round.

However, perhaps we shall not be provincialised. For Mr. White says that probably, "when all good

men alike are placed in a condition of religious equality, and the whole complicated iniquity of Government Church patronage is swept away, more of moral and ennobling influence than ever will be brought to bear upon the action of statesmen."

We already have an example of religious equality in our colonies. "In the colonies," says The Times, "we see religious communities unfettered by Statecontrol, and the State relieved from one of the most troublesome and irritating responsibilities." But America is the great example alleged by those who are against establishments for religion. Our topic at this moment is the influence of religious establishments on culture; and it is remarkable that Mr. Bright, who has taken lately to representing himself as, above all, a promoter of reason and of the simple natural truth of things, and his policy as a fostering of the growth of intelligence,-just the aims, as is well known, of culture also,-Mr. Bright, in a speech at Birmingham about education, seized on the very point which seems to concern our topic, when he said: “I believe the people of the United States have offered to the world more valuable information during the last forty years, than all Europe put together." America, without religious establishments, seems to get ahead of us all, even in light and the things of the mind.

So

On the other hand, another friend of reason and the simple natural truth of things, M. Renan, says of America, in a book he has recently published, what seems to conflict violently with what Mr. Bright says.