kind. The patron has no right to difpofe of them with a view to any end or purpose of his own: but merely for the fake of advancing religion. To this purpose the text will bear an easy alteration. The benefices thou haft received to difpofe of for the advancement of religion, commit them to faithful men, who shall be able to teach others. If the inftruction was to be committed to faithful men, it certainly follows, that the power, or means of giving that inftruction, was to be committed to them alfo. By faithful men, who are able to teach others, no doubt the apoftle means men of exemplary lives, well-verfed in fcripture-and of abilities to inftruct others. Great learning may not be neceffary in common congregations'; but exemplary lives, and a thorough knowledge of fcripture certainly are.

It is unfortunate, if it could have been avoided, that the temporal emolument, and the fpiritual employment are conferred together. The patron perhaps too often confiders only the former, which the law gives him a liberty to confer; and stepping over the gofpel-obligation, turns the whole into a temporality.

That lay patrons fhould make light of a gospelobligation, and fhould confider the benefices, to

which they prefent, as appendages of their eftates, is not very wonderful. But if an ecclefiaftical patron fhould confider them only as the means of portioning a daughter, providing for a fon, or ftrengthening fome political connection, he would certainly violate a very facred truft.

LXIV.

Meditate on thefe things-take heed unto thyfelf, and to thy doctrine-for in fo doing, thou shalt both fave thyself, and thofe who hear thee.-1 Timothy

iv. 16. .

WHEN

HEN we confider this paffage as written to a teacher of religion, it plainly opens to us two very diftinct fources of meditation-that which refpects ourselves, and that, which refpects thofe, who hear us.

The ftudious man meditates on various religious topics, which concern his profeffion. He reads→→→ he thinks he writes-with a view to fave thofe

who hear him.

All this is good; but it contributes nothing towards faving himfelf. The head is thus far only concerned not the heart: for all this may, in a manner, be done mechanically. But if, while he inftructs others, he apply his inftruction to himself

if he afk his own heart, whether this, or the other fymptom of the vice he difcuffes, ever appeared

peared there-if he prescribe to himself the remedy he prescribes to others or if he follow those good rules he is ftudious to give them-he may then be faid to take heed to himfelf in his doctrine, as well as to others; and may hope, at the fame time, to fave both himself, and those who hear

him.

Go,

LXV.

Go, teach all nations. Matthew xxviii. 19.

BY

Y the merciful providence of God, the gofpel feems to have two great modes of access to the human heart-both perhaps conducive to the fame good end: one through the channel of the imagination; the other through that of reafon. The former is more adapted to the ignorant, and unenlightened part of mankind; who cannot reafon, nor fee the force of evidence. Where there is ability to comprehend evidence, it fhould certainly be offered.

The Moravians, and other religionists of that clafs, apply chiefly to the imagination, and endeayour to infpire enthufiaftic fervors; which have a wonderful effect often on an ignorant, uninftructed mind; and may be very conducive to incite piety, and devotion. I fpeak not here of the opinions, which fome fectaries hold; but merely of their mode of addrefs,

The