existence,--by a Church which is historical as the State itself is
historical, and whose order, ceremonies, and monuments reach, like
those of the State, far beyond any fancies and devisings of ours, and
by institutions such as the Universities, formed to defend and
advance that very culture and many-sided development which it is the
danger of Hebraising to make us neglect,--how much more must we tend
to Hebraise when we lack these preventives. One may say that to be
reared a member of an Establishment is in itself a lesson of
religious moderation, and a help towards [xxiii] culture and
harmonious perfection. Instead of battling for his own private forms
for expressing the inexpressible and defining the undefinable, a man
takes those which have commended themselves most to the religious
life of his nation; and while he may be sure that within those forms
the religious side of his own nature may find its satisfaction, he
has leisure and composure to satisfy other sides of his nature as
well.

But with the member of a Nonconforming or self-made religious
community how different! The sectary's eigene grosse Erfindungen, as
Goethe calls them,--the precious discoveries of himself and his
friends for expressing the inexpressible and defining the undefinable
in peculiar forms of their own, cannot but, as he has voluntarily
chosen them, and is personally responsible for them, fill his whole
mind. He is zealous to do battle for them and affirm them, for in
affirming them he affirms himself, and that is what we all like.
Other sides of his being are thus neglected, because the religious
side, always tending in every serious man to predominance over our
other spiritual sides, is in him made quite absorbing and tyrannous
by [xxiv] the condition of self-assertion and challenge which he has
chosen for himself. And just what is not essential in religion he