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 *tion of those who derived power and honour (such as it is) from their continuance.

As the association which I recommend would question those principles (however they may be hedged in with antiquity and precedent) which appeared ill adapted for the benefit of human kind, it would probably excite the odium of those in power. It would be obnoxious to the Government, though nothing would be farther from the views of associated philanthropists than attempting to subvert establishments forcibly, or even hastily. Aristocracy would oppose it, whether oppositionists or ministerialists (for philanthropy is of no party), because its ultimate views look to a subversion of all factitious distinctions, although from its immediate intentions I fear that aristocracy can have nothing to dread. The priesthood would oppose it, because a union of Church and State—contrary to the principles and practice of Jesus, contrary to that equality which he fruitlessly endeavoured to teach mankind—is, of all institutions that from the rust of antiquity are called venerable, the least qualified to stand free and cool reasoning, because it least conduces to the happiness of human kind; yet, did either the minister, the peer, or the bishop know their true interest, instead of that virulent opposition which some among them have made to freedom and philanthropy, they would rejoice and co-operate with the diffusion and corroboration of those principles that would remove a load of paltry equivocation, paltrier grandeur, and of wigs that crush into emptiness the brains below them, from their shoulders; and, by permitting them to reassume the degraded and vilified title of man, would preclude the necessity of mystery and deception, would bestow on them a title more ennobling, and a dignity which, though it would be without the gravity of an ape, would possess the ease and consistency of a man.

For the reasons above alleged, falsely, prejudicedly, and