so far, and made me engross so much of the conversation. But it will
at least have this good effect, that it will demonstrate the truth of
what I have been saying; and show that, though I might undertake the
education of a farmer or a mechanic, I shall never succeed in that of a
modern gentleman."

"Sir," replied Mr Merton, "there is nothing which I now hear from you,
which does not increase my esteem of your character, and my desire to
engage your assistance. Permit me only to ask whether, in the present
state of things, a difference of conditions and an inequality of fortune
are not necessary, and, if necessary, I should infer, not contrary to
the spirit of Christianity?"

"So it is declared, sir, that offences must come; but that does not
prevent a severe denunciation against the offenders. But, if you wish to
know, whether I am one of those enthusiasts, who are continually
preaching up an ideal state of perfection, totally inconsistent with
human affairs, I will endeavour to give you every satisfaction upon the
subject. If you mean by difference of conditions and inequality of
fortunes, that the present state of human affairs in every society we
are acquainted with, does not admit that perfect equality which the
purer interpretations of the Gospel inculcate, I certainly shall not
disagree with you in opinion. He that formed the human heart certainly
must be acquainted with all the passions to which it would be subject;
and if, under the immediate dispensation of Christ himself, it was found
impossible for a rich man to give his possessions to the poor, that
degree of purity will hardly be expected now, which was not found in the
origin. But here, sir, permit me to remark, how widely the principles of
genuine Christianity differ from that imaginary scheme of ideal
perfection, equally inconsistent with human affairs and human
characters, which many of its pretended friends would persuade us to
believe in; and, as comparisons sometimes throw a new and sudden light
upon a subject, give me leave to use one here, which I think bears the
closest analogy to what we are now considering. Were some physician to
arise, who, to a perfect knowledge of all preceding medical facts, had
added by a more than human skill a knowledge of the most secret
principles of the human frame, could he calculate, with an accuracy that
never was deceived, the effect of every cause that could act upon our
constitutions; and, were he inclined, as t