To the many who think that culture, and sweetness, and light, are all moonshine, this will not appear to matter much; but with us, who value [xxxv] them, and who think that we have traced much of our present discomfort to the want of them, it weighs a great deal. So not only do we say that the Nonconformists have got provincialism and lost totality by the want of a religious establishment, but we say that the very example which they bring forward to help their case makes against them; and that when they triumphantly show us America without religious establishments, they only show us a whole nation touched, amidst all its greatness and promise, with that provincialism which it is our aim to extirpate in the English Nonconformists. But now to evince the disinterestedness which culture, as I have said, teaches us. We have seen the narrowness generated in Puritanism by its hole-and-corner organisation, and we propose to cure it by bringing Puritanism more into contact with the main current of national life. Here we are fully at one with the Dean of Westminster; and, indeed, he and we were trained in the same school to mark the narrowness of Puritanism, and to wish to cure it. But he and others would give to the present Anglican Establishment a character the most latitudinarian, as it is called, possible; availing themselves for this [xxxvi] purpose of the diversity of tendencies and doctrines which does undoubtedly exist already in the Anglican formularies; and they would say to the Puritans: "Come all of you into this liberally conceived Anglican Establishment." But to say this is hardly, perhaps, to take sufficient account of the course of history, or of the strength of men's feelings in what concerns religion, or of the gravity which may have come to attach itself to points of religious order and discipline merely. When the Rev. Edward White talks of "sweeping away the whole complicated iniquity of Government Church patronage," he uses language which has been forced upon him by his position, but which is, as we have seen, devoid of any real solidity. But when he talks of the religious communities "which have for three hundred years contended for the power of the congregation in the management of their own affairs," then he talks history; and his language has behind it, in my opinion, facts which make the latitudinarianism of our Broad Churchmen quite illusory. Certainly, culture will never make us think it an essential of religion whether we have in our Church discipline "a popular authority of elders," as Hooker calls [xxxvii] it, or whether we have Episcopal jurisdiction. Certainly, Hooker himself did not think it an essential; for in the dedication of his Ecclesiastical Polity, speaking of these questions of Church discipline which gave occasion to his great work, he says they are "in truth, for the greatest part, such silly things, that very easiness doth make them hard to be disputed of in serious manner." Hooker's great work