"If you think so, sir," said Mr Barlow, "it is more than a noble lord did, whose written opinions are now considered as the oracles of polite life, and more than, I believe, most of his admirers do at this time. But if you allow what I have just mentioned to be the common distinctions of genteel people, you must at one glance perceive how little I must be qualified to educate a young gentleman intended to move in that sphere; I, whose temper, reason, and religion, equally combine to make me reject the principles upon which those distinctions are founded. The Christian religion, though not exclusively, is, emphatically speaking, the religion of the poor. Its first ministers were taken from the lower orders of mankind, and to the lower orders of mankind was it first proposed; and in this, instead of feeling myself mortified or ashamed, I am the more inclined to adore the wisdom and benevolence of that Power by whose command it was first promulgated. Those who engross the riches and advantages of this world are too much employed with their pleasures and ambition to be much interested about any system, either of religion or of morals; they too frequently feel a species of habitual intoxication, which excludes every serious thought, and makes them view with indifference everything but the present moment. Those, on the contrary, to whom all the hardships and miseries of this world are allotted as their natural portion--those who eat the bread of bitterness, and drink the waters of affliction, have more interest in futurity, and are therefore more prepared to receive the promises of the Gospel. Yes, sir; mark the disingenuousness of many of our modern philosophers; they quarrel with the Christian religion, because it has not yet penetrated the deserts of Africa, or arrested the wandering hordes of Tartary; yet they ridicule it for the meanness of its origin, and because it is the Gospel of the poor: that is to say, because it is expressly calculated to inform the judgments, and alleviate the miseries of that vast promiscuous body which constitutes the majestic species of man. But for whom would these philosophers have Heaven itself interested, if not for the mighty whole which it has created? Poverty, that is to say, a state of labour and frequent self-denial, is the natural state of man; it is the state of all in the happiest and most equal governments, the state of nearly all in every country; it is a state in which all the faculties, both of body and mind, are always found to develope themselves with the most advantage, and in which the moral feelings have generally the greatest influence. The accumulation of riches, on the contrary, can never increase, but by the increasing poverty and degradation of those whom Heaven has created equal; a thousand cottages are thrown down to afford space for a single palace. How benevolently, therefore, has Heaven acted, in thus extending its blessings to all who do not disqualify themselves for the reception by