arraign these pernicious habitudes by every means within his power—by precept, by example."

"Should he also observe, that riches employed in another manner, in removing the real miseries of humanity, in cherishing, comforting, and supporting all around, produced a contrary effect, and tended equally to make the obliged and the obliger happy; should he conceal this great eternal truth, or should

he divulge it with all the authority he possessed, conscious, that in whatever degree it became the rule of human life, in the same degree would it tend to the advantage of all the world?"

"There cannot be a doubt upon the subject."

"But, should he know, either by the spirit of prophecy, or by intuitive penetration, that the majority of mankind would never observe these rules to any great degree, but would be blindly precipitated by their passions into every excess against which he so benevolently cautioned them; should this be a reason for his withdrawing his precepts and admonitions, or for seeming to approve what was in its own nature most pernicious?

"As prudent would it be to pull off the bridle when we mounted an impetuous horse, because we doubted of our power to hold him in; or to increase his madness by the spur, when it was clearly too great before. Thus, sir, you will perceive, that the precepts of the Christian religion are founded upon the most perfect knowledge of the human heart, as they furnish a continual barrier against the most destructive passions, and the most subversive of human happiness. Your own concessions sufficiently prove, that it would have been equally derogatory to truth, and the common interests of the species, to have made the slightest concessions in favour either of human pride or sensuality. Your extensive acquaintance with mankind will sufficiently convince you, how prone the generality are to give an unbounded loose to these two passions; neither the continual experience of their own weakness, nor of the fatal effects which are produced by vicious in

dulgences, has yet been capable of teaching them either humility or moderation. What then could the wisest legislator do, more useful, more benevolent, more necessary, than to establish general rules of conduct, which have a continual tendency to restore moral and natural order, and to diminish the wide inequality produced by pride and avarice? Nor is there any greater danger that these precepts should be too rigidly observed, than that the bulk of mankind should injure themselves by too abstemious a temperance. All that can be expected from human weakness, even after working from the most perfect model, is barely to arrive at mediocrity; and, were the model less perfect, or the duties less severe, there is the greatest reason to think, that even that mediocrity would never be attained. Examine the conduct of those who are placed at a distance from all labour and fatigue, and you will find the most trifling exertions act upon their imaginations with the same force as the most insuperable difficulties.

"If I have now succeeded in laying down the genuine principles of Christian morality, I apprehend it will not be difficult to deduce the duty of one who takes upon him the office of its minister and interpreter. He can no more have a right to alter the slightest of its principles than the magistrate can be justified in giving false interpretations to the laws. The more the corruptions of the world increase, the greater the obligation that he should oppose himself to their course; and he can no more relax in his opposition than the pilot can abandon the helm, because the winds and the waves begin to augment their

fury. Should he be despised, or neglected by

all the rest of the human species, let him still persist in bearing testimony to the truth, both in his precepts and example; the cause of virtue is not desperate while it retains a single friend; should it even sink for ever, it is enough for him to have discharged his duty. But, although he is thus restricted as to what he shall teach, I do not assert that it is improper for him to use his understanding and experience as to the manner of his instruction. He is strictly bound never to teach anything contrary to the purest morality; but he is not bound always to teach that morality in its greatest extent. In that respect, he may use the wisdom of the serpent, though guided by the innocence of the dove. If, therefore, he sees the reign of prejudice and corruption, so firmly established, that men would be offended with the genuine simplicity of the Gospel, and the purity of its primeval doctrines, he may so far moderate their rigour as to prevent them from entirely disgusting weak and luxurious minds. If we cannot effect the greatest possible perfection, it is still a material point to preserve from the grossest vices. A physician that practises amongst the great may certainly be excused, though he should not be continually advising the exercise, the regimen of the poor; not that the doctrine is not true, but that there would not be the smallest probability of its ever being adopted. But, although he never assents to that luxurious method of life, which he is continually obliged to see, he may content himself with only inculcating those restrictions which even the luxurious may submit to, if they possess the smallest portion of understanding. Should he succeed thus far,

there is no reason for his stopping in his career, or not enforcing a superior degree of temperance; but should it be difficult to persuade even so slight a restriction, he could hope for no success, were he to preach up a Spartan or a Roman diet. Thus the Christian minister may certainly use his own discretion in the mode of conveying his instructions; and it is permitted him to employ all his knowledge of the human heart in reclaiming men from their vices, and winning them over to the cause of virtue. By the severity of his own manners, he may sufficiently evince the motives of his conduct; nor can he, by any means, hope for more success than if he shows that he practises more than he preaches, and uses a greater degree of indulgence to the failings of others than he requires for his own."

"Nothing," said Mr Merton, "can be more rational or moderate than these sentiments; why then do you persist in pleading your incapacity for an employment which you can so well discharge?"

"Because," said Mr Barlow, "he that undertakes the education of a child, undertakes the most important duty in society, and is severally answerable for every voluntary omission. The same mode of reasoning, which I have just been using, is not applicable here. It is out of the power of any individual, however strenuous may be his endeavours, to prevent the mass of mankind from acquiring prejudices and corruptions; and, when he finds them in that state, he certainly may use all the wisdom he possesses for their reformation. But this rule will never justify him for an instant in giving false impressions where he is at liberty to

instil truth, and in losing the only opportunity which he perhaps may ever possess, of teaching pure morality and religion. How will such a man, if he has the least feeling, bear to see his pupil become a slave, perhaps to the grossest vices; and to reflect with a great degree of probability that this catastrophe has been owing to his own inactivity and improper indulgence? May not all human characters frequently be traced back to impressions made at so early a period, that none but discerning eyes would ever suspect their existence? Yet nothing is more certain; what we are at twenty depends upon what we were at fifteen; what we are at fifteen upon what we were at ten; where shall we then place the beginning of the series? Besides, sir, the very prejudices and manners of society, which seem to be an excuse for the present negligence in the early education of children, act upon my mind with a contrary effect. Need we fear that, after every possible precaution has been taken,