mechanical maxim, like this of the Nonconformists, has in it nothing at all to conciliate either the affections or the understanding. Nay, it provokes the counter-em-ployment of other fetishes or mechanical maxims on the opposite side, by which the confusion and hostility already prevalent are heightened. Only in this way can be explained the apparition of such fetishes as are beginning to be set up on the Conservative side against the fetish of the Nonconformists:—The Constitution in danger! The bulwark of British freedom menaced! The lamp of the Reformation put out! No Popery!—and so on. To elevate these against an operation relying on reason and justice to back it, is not so easy, or so tempting to human infirmity, as to elevate them against an operation relying on the Nonconformists' antipathy to Church-establishments to back it. For after all, No Popery! is a rallying cry which touches the human spirit quite as vitally as No Church-establishments!—that is to say, neither the one nor the other, in themselves, touch the human spirit vitally at all.
Ought the believers in action, then, to be so impatient with us, if we say, that even for the sake of this operation of theirs itself and its satisfactory accomplishment, it is more important to make our consciousness play freely round the stock notion or habit on which their operation
