impressive,' says Joubert, 'is its publicity, its external manifestation, its sound, its splendour, its observance universally and visibly holding its sway through all the details both of our outward and of our inward life.' Worship, therefore, should have in it as little as possible of what divides us, and should be as much as possible a common and public act; as Joubert says again: 'The best prayers are those which have nothing distinct about them, and which are thus of the nature of simple adoration.' For, 'the same devotion,' as he says in another place, 'unites men far more than the same thought and knowledge.' Thought and knowledge, as we have said before, is eminently something individual, and of our own; the more we possess it as strictly of our own, the more power it has on us. Man worships best, therefore, with the community; he philosophises best alone.
So it seems that whoever would truly give effect to Jesus Christ's declaration that his religion is a force of inward persuasion acting on the soul, would leave our thought on the intellectual aspects of Christianity as individual as possible, but would make Christian worship as collective as possible. Worship, then, appears to be eminently a matter for public and national establishment; for even Mr. Bright, who, when he stands in Mr. Spurgeon's great Tabernacle, is so ravished with admiration,
