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 [208] would truly give effect to 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, will hardly say that the great Tabernacle and its worship are in themselves, as a temple and service of religion, so impressive and affecting as the public and national Westminster Abbey, or Notre Dame, with their worship. And when, very soon after the great Tabernacle, one comes plump down to the mass of private and individual establishments of religious worship, establishments falling, like the British College of Health in the New Road, conspicuously short of what a public and national establishment might be, then one cannot but feel that Christ's command to make his religion a force of persuasion to the soul, is, so far as one main source of persuasion is concerned, altogether set at nought. [209] But perhaps the Nonconformists worship so unimpressively because they philosophise so keenly; and one part of religion, the part of public national worship, they have subordinated to the other part, the part of individual thought and knowledge? This, however, their organisation in congregations forbids us to admit. They are members of congregations, not isolated thinkers; and a true play of individual thought is at least as much impeded by membership of a small congregation as by membership of a great Church; thinking by batches of fifties is to the full as fatal to free thought as thinking by batches of thousands. Accordingly, we have had occasion already to notice that Nonconformity does not at all differ from the Established Church by having worthier or more philosophical ideas about God and the ordering of the world than the Established Church has; it has very much the same ideas about these as the Established Church has, but it differs from the Established Church in that its worship is a much less collective and national affair. So Mr. Spurgeon and the Nonconformists seem to have misapprehended the true meaning of Christ's words, My kingdom is not of this world; [210] because, by these words, Christ meant that his religion was to work on the soul; and of the two parts of the soul on which religion works,--the thinking and speculative part, and the feeling and imaginative part,--Nonconformity satisfies the first no better than the Established Churches, which Christ by these words is supposed to have condemned, satisfy it; and the second part it satisfies much