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 thou to faithful men who fhall be able to teach others. If the inftruction was to be committed to faithful men, it certainly follows, that the power, or means of giv ing that inftruction, was to be committed to them allo. 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 instruct others. Great learning may not be neceffary in common congregations; but exemplary lives, and a thorough knowledge of scripture cer, tainly are.

It is unfortunate, if it could have been avoided, that the temporal emolument, and the Spiritual 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 gofpel, obligation, and should confider the benefices, to

which they prefent, as appendages of their estates, 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 trust.

LXIV.

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

iv. 16.

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

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

All this is good; but it contributes nothing towards faving himself. 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 symptom of the vice he difcuffes, ever ́appeared there-if he prescribe to himself the remedy he prescribes to others-or if he follow thofe good rules he is ftudious to give them-he may then be faid to take heed to himself in his doctrine, as well as to others; and may hope, at the fame time, to save both himself, and thofe who hear him.

LXV.

Go, teach all nations.-Matthew, xxviii. 19.

BY the merciful providence of God, the gospel seems 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 imdgination; the other through that of reason. The former is more adapted to the ignorant, and unenlightened part of mankind; who cannot reason, 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 endea vour to inspire enthufiaftic fervors; which have a wonderful effect often on an ignorant, uninstructed mind; and may be very conducive to incite piety, and devotion.I fpeak not here of the opinions, which some sectaries hold; but merely of their mode of addrefs.

The