Nevertheless, in spite of practical result, very ably does the speaker in Section XXII theoretically define the essence of true worship, the spirit of devotion. Whilst human nature remains untranslated, and man is possessed of physical perceptions, and of ratiocinative faculties, the nasal intonation, and logical and grammatical lapses of the preacher, though they may be condoned, can hardly be ignored. But to the seeker after truth, so ardent should be the yearning towards the attainment of the end, that all defects in the means should be cheerfully accepted. It is perhaps not easy to put the case strongly enough, without going too far on the other side, and ignoring the means absolutely, thus returning to the position, already renounced by the soliloquist in Section V, where man looks direct "through Nature to Nature's God." A condition which, whilst unquestionably the highest and most purely spiritual, would appear to be possible to a certain type of mind only, and that in moments of special illumination. To the average temperament might arise from such a system the danger lest, whilst dispensing with forms, the spirit should likewise be forgotten; and worship should thus altogether cease. In accordance with the capacity for growth inherent in man's nature, with his creed, as with all else, must be development, if life is to be preserved. The means appointed for his instruction may not be always those in most complete adjustment with his inclinations; nevertheless let him not neglect those vouchsafed him so long as all tend, however indirectly, towards the attainment of the ultimate goal, the complete realization of Truth. Seeking to gain for himself further knowledge of the Divine Will, let him not lose sight of the end in a too critical consideration of the means. What avails the thirsty traveller the splendour of the marble drinking-cup, if so be that it is empty: Better have knelt at the poorest stream That trickles in pain from the straitest rift! (ll. 1284-1285.) To the question of main import advanced in the present instance, Is there water or not to drink? (l. 1288.) the latest comer to Zion Chapel replies in the affirmative; though he would fain wish The flaws were fewer In the earthen vessel, holding treasure Which lies as safe in a golden ewer. (ll. 1300-1302.) We are inclined to ask, might he not, too, have returned an affirmative answer in yet another relation, had he but regarded the celebrants of St. Peter's in that spirit of tolerance with which he now condones the defects of the Methodist preacher: since, on his own showing, there prevails in Zion Chapel the jealous exclusivism resultant from spiritual pride. Was not some valuable residuum of truth to be found in Rome? Surely so. But had the soliloquist proved capable of giving this answer, with the change of personal character thus indicated, would have been transformed, also, the character of the entire poem.