formist'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. Not that the forms in which the human spirit tries to express the inexpressible, or the forms by which man tries to 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
