Well, then, if culture is the disinterested endeavour after man’s perfection, will it not make us wish to cure the provincialism of the Nonconformists, not by making Churchmen provincial along with them, but by letting their popular church discipline, formerly found in the National Church, and still found in the affections and practice of a good part of the nation, appear in the National Church once more; and thus to bring Nonconformists into contact again, as their greater fathers were, with the main stream of national life?  Why should not a Presbyterian or Congregational Church, based on this considerable and important, though not essential principle, of the congregation’s power in the church management, be established,—­with equal rank for its chiefs with the chiefs of Episcopacy, and with admissibility of its ministers, under a revised system of patronage and preferment, to benefices,—­side by side with the Episcopal Church, as the Calvinist and Lutheran Churches are established side by side in France and Germany?  Such a Congregational Church would unite the main bodies of Protestants who are now separatists; and [xliv] separation would cease to be the law of their religious order.  Then,—­through this concession on a really considerable point of difference,—­that endless splitting into hole-and-corner churches on quite inconsiderable points of difference, which must prevail so long as separatism is the first law of a Nonconformist’s religious existence, would be checked.  Culture would then find a place among English followers of the popular authority of elders, as it has long found it among the followers of Episcopal jurisdiction; and this we should gain by merely recognising, regularising, and restoring an element which appeared once in the reformed National Church, and which is considerable and national enough to have a sound claim to appear there still.

So far, then, is culture from making us unjust to the Nonconformists because it forbids us to worship their fetishes, that it even leads us to propose to do more for them than they themselves venture to claim.  It leads us, also, to respect what is solid and respectable in their convictions, while their latitudinarian friends make light of it.  Not that the forms in which the human spirit tries to express the inexpressible, or the forms by which man tries to [xlv] worship, have or can have, as has been said, for the follower of perfection, anything necessary or eternal.  If the New Testament and the practice of the primitive Christians sanctioned the popular form of church government a thousand times more expressly than they do, if the Church since Constantine were a thousand times more of a departure from the scheme of primitive Christianity than it can be shown to be, that does not at all make, as is supposed by men in bondage to the letter, the popular form of church government alone and always sacred and binding, or the work of Constantine a thing to be regretted.  What is alone and always sacred