the plain truth, without the confusion and ornament of metaphor. I call expressions similar to these, political cant, which, like the songs of “Rule Britannia” and “God save the King,” are but abstracts of the caterpillar creed of courtiers, cut down to the taste and comprehension of a mob; the one to disguise to an alehouse politician the evils of that devilish practice of war, and the other to inspire among clubs of all descriptions a certain feeling which some call loyalty and others servility. A Philanthropic Association has nothing to fear from the English Constitution, but it may expect danger from its government. So far, however, from thinking this an argument against its institution, establishment, and augmentation, I am inclined to rest much of the weight of the cause which my duties call upon me to support, on the very fact that government forcibly interferes when the opposition that is made to its proceedings is profoundly and undeniably nothing but intellectual. A good cause may be shown to be good, violence instantly renders bad what might before have been good. “Weapons that falsehood can use are unfit for the hands of truth”--truth can reason, and falsehood cannot. A political or religious system may burn and imprison those who investigate its principles; but it is an invariable proof of their falsehood and hollowness. Here there is another reason for the necessity of a Philanthropic Association, and I call upon any fair and rational opponent to controvert the argument which it contains; for there is no one who even calls himself a philanthropist that thinks personal danger or dishonour terrible in any other light than as it affects his usefulness. Man has a heart to feel, a brain to think, and a tongue to utter. The laws of his moral as of his physical nature are immutable, as is everything of nature; nor can the ephemeral institutions of human society take away those rights, annihilate or strengthen the duties that have for their basis the imperishable relations of his constitution. Though the Parliament of England were to pass a thousand bills, to inflict upon those who determined to utter their thoughts a thousand penalties, it could not render that criminal which was in its nature innocent before the passing of such bills. Man has a right to feel, to think, and to speak, nor can any acts of legislature destroy that right. He will feel, he must think, and he _ought_ to give utterance to those thoughts and feelings with the readiest sincerity and the strictest candour. A man must have a right to do a thing before he can have a duty; this right must permit before his duty can enjoin him to any act. Any law is bad which attempts to make it criminal to do what the plain dictates within the breast of every man tell him that he ought to do.