relies for aid, than to lend a hand to it straight away? Clearly they ought not; because nothing is so effectual for operating as reason and justice, and a free play of thought will either disengage the reason and justice lying hid in the Nonconformist fetish, and make them effectual, or else it will help to get this fetish out of the way, and to let statesmen go freely where reason and justice take them.
So, suppose we take this absolute rule, this mechanical maxim of Mr. Spurgeon and the Nonconformists, that Church-establishments are bad things because Jesus Christ said: 'My kingdom is not of this world.' Suppose we try and make our consciousness bathe and float this piece of petrifaction,—for such it now is,—and bring it within the stream of the vital movement of our thought, and into relation with the whole intelligible law of things. An enemy and a disputant might probably say that much of the machinery which Nonconformists themselves employ,—the Liberation Society which exists already, and the Nonconformist Union which Mr. Spurgeon desires to see existing,—come within the scope of Christ's words as well as Church-establishments. This, however, is merely a negative and contentious way of dealing with the Nonconformist maxim; whereas what we desire is to bring this maxim within the positive and
