That lay-patrons should make light of a gospelobligation, and should consider the benefices, to which they present, as appendages of their estates, is not very wonderful. But if an ecclesiastical patron should consider them only as the means of portioning a daughter, providing for a son, or strengthening some political connection, he would certainly violate a very sacred trust. LXIV, Meditate on these things. take heed unto thyself, and to thy doctrine — for in so doing thou shalt WHEN we consider this passage as written to a teacher of religion, it plainly opens to us two very distinct sources of meditation-that which respects ourselves, and that which respects those who hear us. The studious man meditates on various religious topics, which concern his profession. He reads - he thinks he writes- with a view to save those who hear him. All this is good; but it contributes nothing towards saving 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 instructs others, he apply the instruction to him self self if he ask his own heart, whether this, or the other symptom of the vice he discusses, ever appears there—if he prescribe to himself the remedy he prescribes to others or if he follow those good rules he is studious to give themhe may then be said to take heed to himself in his doctrine, as well as to others; and may hope, at the same time, to save both himself, and those who hear him. 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 same good end: one through the channel of the imagination; the other through that of reason. The former is more adapted to the ignorant, and unenlightened part of mankind; who cannot reason, nor see the force of evidence. Where there is ability to comprehend evidence, it should certainly be offered. The Moravians, and other religionists of that class, apply chiefly to the imagination, and endeavour to inspire enthusiastic fervors; which have a wonderful effect often on an ignorant, uninstructed mind; and may be very conducive to incite piety, and devotion.—I speak not here of the opinions, which some sectaries hold; but merely of their mode of address. The The poor Greenlanders are an example of the beneficial effects of this mode of preaching. * They were very deficient in all the powers of reason; and more of course under the influence of imagination. To this, their missionaries, who were themselves illiterate men, immediately applied. Their discourses are full of sensible images, fit to strike the imagination. They abound in such phrases as, The Saviour pours his blood upon us. We look into his dear wounds. - Grace brought us to the dear Saviour's wounds, which we kiss. Lead us to the Lamb's wounds. - We kiss his pierced feet with tears. I had a gracious look from the blood-stained Saviour. I have no better place to hide me in than the wounds of Christ. In a strain of this kind the preaching of the Moravian Missionaries in Greenland chiefly ran : yet we cannot but conceive, from the simple narratives we have of the societies of these people, they were pious Christians. At the same time, the sectary must grant that a mode of preaching, thus addressed to the imagination, is not adapted to general use. What an ignorant uninformed audience would hear with * See CRANTZ's Account of the Missionaries in Greenland. VOL. II. сс delight, |