trifling in this sort, when I only conclude, from the comparison of a Christian Scribe to the Jewish Householder;

I. That all the treasures of knowledge, which the MINISTER OF THE GOSPEL may have laid up in his mind, are destined, not to the purposes of vanity, but to the use of his charge; for such must have been the intention of a reasonable Householder, in the stock of provisions he had so carefully collected:

II. That such use must be estimated from the apparent wants of those, to whom this knowledge is dispensed; for so the frugal householder expends his provisions on those who evidently stand in need of them: And

III. Lastly, That among these wants, some, at certain conjunctures, may be more general, or more pressing, than ordinary; and then his first care must be to relieve these, though other real, and perhaps considerable wants, be, for the present, neglected by him: just, again, as the discreet householder is anxious to provide against an uncommon distress that befalls his whole family, or the greater part of it, or that threatens the immediate destruction of those whom it befalls, though he sus

pend his care, for a season, of particular, or less momentous distresses.

In these THREE respects, then, I propose to illustrate and enforce the comparison of the Text, without any apprehension of being thought to do violence to it.

I. The knowledge of a well-instructed Scribe must be directed to the edification of his charge, and not at all to the gratification of his own vanity.

This conclusion results immediately from the subject of the comparison. For the Christian Scribe is not compared to a prince, who is allowed, and even expected, to consult his own state and magnificence; or, to one of those popular magistrates in ancient times, whose office it was to exhibit splendid shews, and furnish expensive entertainments, to their fellowcitizens but to a plain Jewish householder, who had nothing to regard beyond the necessary, or, at most, decent accommodation of his family.

And the comparison is aptly made, as we shall see if we consider, either the end of a

preacher's office, or the decorum of his cha

racter.

His OFFICE obliges him to intend the most essential interests of mankind, the reformation of their lives, and the salvation of their souls. And when the object of his care is so important, what wonder if all inferior considerations fall before it?

do

Besides, the Christian preacher has a com mission to discharge, a divine message to deliver. And in such a case, men look not for ingenuity, but fidelity. An ancient, or a mo→ dern sophist may make what excursions he thinks fit into the wide fields of science; and may entertain us with his learning, or his wit, as he finds himself able. He may, I say, this; for he has only to recommend himself to our esteem, and to acquire a little popular reputation. But we have a dispensation com mitted to us, a form of sound words, from which we must not depart, a doctrine, which we are to deliver with uncorruptness, gravity, sincerity. We please not men, but God; or if men, to their good, only, to edification c.

The DECORUM of our character requires, too, that we be superior to all the arts of vanity and ostentation. Even in secular professions, it is expected that this rule of propriety be observed. A Physician would be ridiculous, that was more curious in penning a prescription, than in weighing the matter of it and the Advocate would be little esteemed, that should be more solicitous to display himself, than to serve his client. How much more then may it be expected from a preacher of righteousness, that HE should forget his own personal importance amid the high concerns of his profession!

And such was indeed the conduct of our best guides, in the ministry. The ancient Fathers were, many of them, richly furnished with all the endowments, that might be required to set themselves off to the utmost advantage. Yet we find them, in their homilies and discourses to the people, inattentive to every thing but their main end; delivering themselves, with an energy indeed, but a plainness and even negligence of expression,

d They did this with design, and on principle; as appears from St. Austin's discourse de Doctrina Christiana, in which he instructs the Christian preacher to employ, on

that tempts frivolous readers, sometimes, to make a doubt of their real, and, from other monuments of their skill and pains, unquestioned abilities.

And, in this contempt of secular fame, they did but copy the example of St. Paul himself, the great Apostle of the Gentiles; who, though distinguished by the sublimest parts, though profound in his knowledge of the Law, and not unacquainted with Gentile learning, affected no display either of his natural or acquired talents, but, as he tells us himself (and his writings attest the truth of his declaration), determined to know nothing, among the faithful, save Jesus Christ, and him crucified.

Not that what abilities we have, are always to lie concealed. There are occasions, no doubt, when they may properly, that is, use

some occasions, inelegant and even barbarous terms and expressions, the better to suit himself to the apprehensions of his less informed hearers- non curante illo, qui docet, quanta eloquentia doceat, sed quantâ evidentiâ. Cujus evidentiæ diligens appetitus aliquando negligit verba cultiora, nec curat quid benè sonet, sed quid benè indicet atque intimet quod ostendere intendit — and what follows. L. iv. p. 74. Ed. Erasm. t. iii.