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 Wesminster Abbey, or Notre Dame, with their worship. And when, immediately 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 Jesus 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.
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 free 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 occa-
