distinctions generally received, I am ever inclined not to despise
but pity those who are yet in darkness. But to the eye of reason
what can be more clear than that all men have an equal right to
happiness? Nature made no other distinction than that of higher and
lower degrees of power of mind and body. But what mysterious
distribution of character has the craft of statesmen, more fatal
than priestcraft, introduced?

According to their doctrine, the offspring of perhaps the lewd
embraces of a successful invader shall, from generation to
generation, arrogate the right of lavishing on their pleasures a
proportion of the fruits of the earth, more than sufficient to
supply the wants of thousands of their fellow-creatures; claim
authority to manage them like beasts of burthen, and, without
superior industry, capacity, or virtue, nay, though disgraceful to
humanity by their ignorance, intemperance, and brutality, shall be
deemed best calculated to frame laws and to consult for the welfare
of society.

Were the talents and virtues which heaven has bestowed on men given
merely to make them more obedient drudges, to be sacrificed to the
follies and ambition of a few? Or, were not the noble gifts so
equally dispensed with a divine purpose and law, that they should as
nearly as possible be equally exerted, and the blessings of
Providence be equally enjoyed by all? Away, then, with those absurd
systems which to gratify the pride of a few debase the greater part
of our species below the order of men. What an affront to the King
of the universe, to maintain that the happiness of a monster, sunk
in debauchery and spreading desolation and murder among men, of a
Caligula, a Nero, or a Charles, is more precious in his sight than