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THREE: FORE:Paine, in his "Rights of Man," was far from restricting himself to the courtesies of life in attacking Burke. He had been most hospitably received by Burke on many occasions at his house, and had corresponded with him, and must therefore have seen sufficient of him to know that, though he might become extremely enthusiastic in his championship of certain views, he could never become mean or dishonest. Yet Paine did not hesitate to attribute to him the basest and most sordid motives. He branded him as the vilest and most venal of apostates. Paine had, in fact, become a monomaniac in Republicanism. He had been engaged to the last in the American Revolution, and was now living in Paris, and constantly attending the Jacobin club. He was hand-in-hand with the most rabid of the Republicans, and was fast imbibing their anti-Christian tenets. Paine fully believed that the French were inaugurating something much finer than any millennium; that they were going to establish the most delightful liberty, equality, and fraternity, not simply throughout France but throughout the world. Before the doctrines of the French clubbists and journalists, all superstition, all despotism, all unkindness were to vanish from amongst mankind, and a paradisiacal age of love and felicity was to commence. To those who pointed to the blood and fury already too prominently conspicuous in this business, he replied that these were but the dregs of corrupt humanity, which were working off in the great fermentation, and all would become clear and harmonious.These proceedings called forth an opposite class of Associations, in which the clergy of the Establishment took the lead. The bishop and clergy of Worcester, and Dr. Watson, the bishop, and the clergy of Llandaff, met and presented addresses to the king, expressing their abhorrence of the doctrines of these Associations, which made no secret of their demand for "the rights of man��liberty and equality, no king, no Parliament;" and they expressed their conviction that this country already possessed more genuine liberty than any other nation whatever. They asserted that the Constitution, the Church, and State had received more improvements since the Revolution in 1688 than in all previous ages; that the Dissenters and Catholics had been greatly relieved, the judges had been rendered independent, and the laws in various ways more liberalised since the accession of his present Majesty than for several reigns previously. They asserted boldly that in no country could men rise from the lowest positions to affluence and honour, by trade, by the practice of the law, by other arts and professions, so well as in this; that the wealth everywhere visible, the general and increasing prosperity, testified to this fact, in happy contrast to the miserable condition of France. They concluded by recommending the formation of counter-associations in all parts of the country, to diffuse such constitutional sentiments and to expose the mischievous fallacies of the Democratic societies. This advice was speedily followed, and every neighbourhood became the arena of conflicting politics. The Democrats, inoculated by the wild views of French licence, injured the cause of real liberty and progress by their advocacy of the mob dominion of Paris; and the Constitutionalists, urged by the alarm and the zeal inspired by opposition, grew intolerant and persecuting. The eyes of thousands who had at first hailed the French Revolution as the happy dawn of a new era of liberty and brotherhood, were now opened by the horrors of the massacres of the French clergy in September of this year, and by the sight of swarms of priests, who had fled for security to London and were everywhere to be seen in the streets, destitute and dejected. A public meeting was called at the London Tavern towards the close of 1792, and a subscription entered into for their relief.