[xlviii] All this is true; and yet culture, as we have seen, has more tenderness for scruples of the Nonconformists than have their Broad Church friends.  That is because culture, disinterestedly trying, in its aim at perfection, to see things as they really are, sees how worthy and divine a thing is the religious side in man, though it is not the whole of man.  And when Mr. Greg, who differs from us about edification, (and certainly we do not seem likely to agree with him as to what edifies), finding himself moved by some extraneous considerations or other to take a Church’s part against its enemies, calls taking a Church’s part returning to base uses, culture teaches us how out of place is this language, and that to use it shows an inadequate conception of human nature, and that no Church will thank a man for taking its part in this fashion, but will leave him with indifference to the tender mercies of his Benthamite friends.  But avoiding Benthamism, or an inadequate conception of the religious side in man, culture makes us also avoid Mialism, or 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, [xlix] except the tribute of man’s totality.  True, the order and liturgy of the Church of England one may be well contented to live and to die with, and they are such as to inspire an affectionate and revering attachment.  True, the reproaches of Nonconformists against this order for “retaining badges of Antichristian recognisance;” and for “corrupting the right form of Church polity with manifold Popish rites and ceremonies;” true, their assertion of the essentialness of their own supposed Scriptural order, and their belief in its eternal fitness, are founded on illusion.  True, the whole attitude of horror and holy superiority assumed by Puritanism towards the Church of Rome, is wrong and false, and well merits Sir Henry Wotton’s rebuke:—­“Take heed of thinking that the farther you go from the Church of Rome, the nearer you are to God.”  True, one of the best wishes one could form for Mr. Spurgeon or Father Jackson is, that they might be permitted to learn on this side the grave (for if they do not, a considerable surprise is certainly reserved for them on the other) that Whitfield and Wesley were not at all better than St. Francis, and that they themselves are not at all better than Lacordaire.  Yet, [l] in spite of all this, so noble and divine a thing is religion, so respectable is that earnestness which desires a prayer-book with one strain of doctrine, so attaching is the order and discipline by which we are used to have our religion conveyed, so many claims on our regard has that popular form of church government for which Nonconformists contend, so perfectly compatible is it with all progress towards perfection, that culture would make us shy even to propose to Nonconformists the acceptance of the Anglican prayer-book and the