The relations of Nonconformity, with which we must couple Scotch Presbyterianism, its partner in fundamental doctrine, its constant ally in the conflict, and fellow-sufferer in the hour of adversity, to English religion, morality, industry, education, philanthropy, science, and to the English civilization in general, would be a most important and instructive chapter in English history, but we are hardly called upon to attempt to write it in refutation of jocose charges of "hideousness" and "immense ennui." A sufficient answer to such quips and cranks will be found, we believe, within the same covers with Mr. Arnold's "Falkland," in the shape of an article on the Pulpit, by Mr. Baldwin Brown, which in tone and culture appears to us a fit companion for any other paper in the journal. That Nonconformity has been political is true. Fortunately for the liberties of England it has had to struggle for civil right in order to obtain religious freedom. No doubt in the course of the conflict it has contracted a certain gloominess of character, and shown an unamiable side. Treat men with persistent and insolent injustice, strip them of their rights as citizens, put on them a social brand, compel them to pay for the maintenance of the pulpits from which their religion is assailed, and you will run a very great risk of souring their tempers. But without rehearsing disagreeable details, we may say generally that whoever should undertake to prove that the Established Church had not been, from the hour of her birth down to the last general election, at least as political as the Free Churches, and at least as responsible for the evils which political religion has brought upon the nation, would show considerable confidence in his powers of dealing with history. Could he find a parallel on the side of the Established Church to the magnanimous loyalty to national interests shown by Nonconformists, in rejecting the bribe offered them by James II., and supporting their persecutors against an illegal toleration? Could he find a parallel on the side of the Nonconformists to the conduct of the Established Church, in turning round, the moment the victory had been won by Nonconformist aid, and recommencing the persecution of the Nonconformists? We fully agree with Mr. Arnold, however, in thinking that political Nonconformity is an evil. There are two known modes of getting rid of it--the Spanish Inquisition and religious equality. Mr. Arnold seems to think that there is yet a third--general submission, in matters theological and ecclesiastical, to the gentle sway of Beau Nash.