"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