[xlviii] All this is true; and yet culture, as we have seen, has more
tenderness for scruples of the Nonconformists than have their Broad
Church friends. That is because culture, disinterestedly trying, in
its aim at perfection, to see things as they really are, sees how
worthy and divine a thing is the religious side in man, though it is
not the whole of man. And when Mr. Greg, who differs from us about
edification, (and certainly we do not seem likely to agree with him
as to what edifies), finding himself moved by some extraneous
considerations or other to take a Church's part against its enemies,
calls taking a Church's part returning to base uses, culture teaches
us how out of place is this language, and that to use it shows an
inadequate conception of human nature, and that no Church will thank
a man for taking its part in this fashion, but will leave him with
indifference to the tender mercies of his Benthamite friends. But
avoiding Benthamism, or an inadequate conception of the religious
side in man, culture makes us also avoid Mialism, or an inadequate
conception of man's totality. Therefore to the worth and grandeur of
the religious side in man, culture is rejoiced and willing to pay any
tribute, [xlix] except the tribute of man's totality. True, the
order and liturgy of the Church of England one may be well contented
to live and to die with, and they are such as to inspire an
affectionate and revering attachment. True, the reproaches of
Nonconformists against this order for "retaining badges of
Antichristian recognisance;" and for "corrupting the right form of
Church polity with manifold Popish rites and ceremonies;" true, their
assertion of the essentialness of their own supposed Scriptural
order, and their belief in its eternal fitness, are founded on
illusion. True, the whole attitude of horror and holy superiority
assumed by Puritanism towards the Church of Rome, is wrong and false,