But all this while we are forgetting to inquire how much is to be understood as included in that good order, that deference and subordination, which the possession of more mind and knowledge by the people might disturb or destroy. May not the notion of it, as entertained by some persons, be rather an image of the polity of an age long past, or of that which remains unaltered as if it were a part of eternal nature in the dominions of the East, than a model for the conformation of society here in the present times? Is it required, that there should be a sentiment of obsequiousness in the people, affecting them in a manner like the instinct by which a lower order of animals is in awe of a higher, by which the common tribe of beasts would cower at the sight of lions? Or, is the deference expected to be paid, not on any understanding of reciprocal advantage, but absolutely and unconditionally, as to a claim founded in abstract or divine right? Is it to be held a criminal presumption in the people, to think of examining their relations to the community any further than the obligation of being industrious in the employments to which it assigns them, and dutiful to its higher orders? Are they to entertain no question respecting the right adjustment of their condition in the arrangements of the great social body? Are they forbidden ever to admit a single doubt of its being quite a matter of course, that everything which could be done for the interests of their class, consistently with the welfare of the whole, _is_ done; or, therefore, to pretend to any such right as that of examining, representing, complaining, remonstrating, or an ultimate recourse, perhaps, in a severe necessity, to stronger expedients? A subordination founded in such principles, and required to such a degree, it is true enough that the communication of knowledge is not the way to perpetuate. For the first use which men will infallibly make of an enlargement of their faculties and ideas, will be, to take a larger view of their interests; and they may happen, as soon as they do so, to think they discover that it was quite time; and the longer they do so, to retain still less and less of implicit faith that those interests will be done justice to, without their own vigilance and intervention. An educated people must be very slow indeed in the application of what they learn, if they do not soon grow out of all belief in the _necessary_ wisdom and rectitude of any order of human creatures whatever. They will see how unreasonable it were to expect, that any sort of men will fail in fidelity to the great natural principle, of making their own advantage the first object; and therefore they will not be apt to listen, with the gravity which in other times and regions may have been shown in listening, to injunctions of gratitude for the willingness evinced by the higher orders to take on them the trouble of watching and guarding the people's welfare, by keeping them in due submission.