If it be still urged that he is not justified in breaking through others' forms that he may establish his own, and so sacrificing the wishes of many to the wishes of one, he replies that all religious and political changes might be negatived on like grounds. He asks whether Luther's sayings and doings were not extremely offensive to the mass of his contemporaries; whether the resistance of Hampden was not disgusting to the time-servers around him; whether every reformer has not shocked men's prejudices, and given immense displeasure by the opinions he uttered. The affirmative answer he follows up by demanding what right the reformer has, then, to utter these opinions; whether he is not sacrificing the feelings of many to the feelings of one: and so proves that, to be consistent, his antagonists must condemn not only all nonconformity in actions, but all nonconformity in thoughts. His antagonists rejoin that _his_ position, too, may be pushed to an absurdity. They argue that if a man may offend by the disregard of some forms, he may as legitimately do so by the disregard of all; and they inquire--Why should he not go out to dinner in a dirty shirt, and with an unshorn chin? Why should he not spit on the drawing-room carpet, and stretch his heels up to the mantel-shelf? The convention-breaker answers, that to ask this, implies a confounding of two widely-different classes of actions--the actions that are _essentially_ displeasurable to those around, with the actions that are but _incidentally_ displeasurable to them. He whose skin is so unclean as to offend the nostrils of his neighbours, or he who talks so loudly as to disturb a whole room, may be justly complained of, and rightly excluded by society from its assemblies. But he who presents himself in a surtout in place of a dress-coat, or in brown trousers instead of black, gives offence not to men's senses, or their innate tastes, but merely to their prejudices, their bigotry of convention. It cannot be said that his costume is less elegant or less intrinsically appropriate than the one prescribed; seeing that a few hours earlier in the day it is admired. It is the implied rebellion, therefore, that annoys. How little the cause of quarrel has to do with the dress itself, is seen in the fact that a century ago black clothes would have been thought preposterous for hours of recreation, and that a few years hence some now forbidden style may be nearer the requirements of Fashion than the present one. Thus the reformer explains that it is not against the natural restraints, but against the artificial ones, that he protests; and that manifestly the fire of sneers and angry glances which he has to bear, is poured upon him because he will not bow down to the idol which society has set up.