ut
in cases where the perfection of the model is a perfection of a
different and superior nature from that towards which we should
naturally advance, we shall not always fail in making any progress
towards it, but we shall in all probability impede the progress which
we might have expected to make had we not fixed our eyes upon so
perfect a model. A highly intellectual being, exempt from the infirm
calls of hunger or sleep, is undoubtedly a much more perfect existence
than man, but were man to attempt to copy such a model, he would not
only fail in making any advances towards it; but by unwisely straining
to imitate what was inimitable, he would probably destroy the little
intellect which he was endeavouring to improve.

The form and structure of society which Mr Godwin describes is as
essentially distinct from any forms of society which have hitherto
prevailed in the world as a being that can live without food or sleep
is from a man. By improving society in its present form, we are making
no more advances towards such a state of things as he pictures than we
should make approaches towards a line, with regard to which we were
walking parallel. The question, therefore, is whether, by looking to
such a form of society as our polar star, we are likely to advance or
retard the improvement of the human species? Mr Godwin appears to me to
have decided this question against himself in his essay on 'Avarice and
Profusion' in the Enquirer.

Dr Adam Smith has very justly observed that nations as well as
individuals grow rich by parsimony and poor by profusion, and that,
therefore, every frugal man was a friend and every spendthrift an enemy
to his country. The reason he gives is that what is saved from revenue
is always added to stock, and is therefore taken from the maintenance
of labour that is generally unproductive and employed in the
maintenance of labour that realizes itself in valuable commodities. No
observation can be more evidently just. The subject of Mr Godwin's
essay is a little similar in its first appearance, but in essence is as
distinct as possible. He considers the mischief of profusion as an
acknowledged truth, and therefore makes his comparison between the
avaricious man, and the man who spends his income. But the avaricious
man of Mr Godwin is totally a distinct character, at least with regard
to his effect upon the prosperity of the state, from the frugal man of
Dr Adam Smith. The frugal man in order to ma