part of it, or that threatens the immediate deftruction of those whom it befalls, though he fufpend his care, for a season, of particular, or less momentous diftreffes. In these THREE respects, then, I propose to illuftrate and enforce the comparison of the Text, without any apprehenfion of being thought to do violence to it.

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

This conclufion results immediately from the fubject of the comparison. For the Chriftian 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 magiftrates in antient times, whofe office it was to exhibit fplendid fhews, and furnish expensive entertainments, to their fellow-citizens: but to a plain Jewish householder, who had nothing to regard beyond the neceffary, or,

at moft, decent accommodation of his family.

And the comparison is aptly made, as we shall fee if we confider, either the end of a preacher's office, or the decorum of his character.

His OFFICE obliges him to intend the moft effential interefts of mankind, the reformation of their lives, and the falvation of their fouls. And when the object of his care is fo important, what wonder if all inferior confiderations fall before it ?

Befides, the Chriftian preacher has a commiffion to discharge, a divine message to deliver. And in fuch a cafe, men look not for ingenuity, but fidelity. An ancient, or a modern fophift may make what excurfions he thinks fit into the wide fields of science; and may entertain us with his learning, or his wit, as he finds himself

ble. He may, I fay, do this; for he has only to recommend himself to our esteem, and to acquire a little popular reputation.

But

But we have a difpenfation committed to us, a form of found words, from which we muft not depart, a doctrine, which we are to deliver with uncorruptnefs, gravity, fincerity". WE please not men, but God; or if men, to their good, only, to edification.

The DECORUM of our character requires, too, that we be fuperior to all the arts of vanity and oftentation, Even in fecular profeffions, it is expected that this rule of propriety be observed. A Phyfician would be ridiculous, that was more curious in penning a prescription, than in weighing the matter of it; and the Advocate would be little efteemed, that should be more folicitous to display himself, than to ferve his client. How much more then may it be expected from a preacher of righteousness, that HE fhould forget his own perfonal importance amid the high concerns of his profession!

Tit. ii. 7,
7:

C Rom. xv. 29

And

And fuch was indeed the conduct of our beft guides, in the miniftry. The antient Fathers were, many of them, richly furnished with all the endowments, that might be required to fet themselves off to the utmost advantage. Yet we find them, in their homilies and difcourfes to the people, inattentive to every thing but their main end; delivering themselves, with an energy indeed, but a plainness and even negligence of expreffion 4, that tempts frivolous readers, fometimes, to make a doubt of their real, and, from other mo

a They did this with defign, and on principle; as appears from St. Auftin's Discourse de Doctrinâ Chriftianâ, in which he inftructs the Chriftian preacher to employ, on fome occafions, inelegant and even barbarous terms and expreffions, the better to fuit himfelf to the apprehenfions of his lefs informed hearers→ non curante illo, qui docet, quantâ eloquentiâ doceat, fed quantâ evidentiâ. Cujus evidentiæ diligens appetitus aliquando negligit verba cultiora, nec curat quid benè fonet, fed quid benè indicet atque intimet quod oftendere intendit-and what follows. L. iv. p. 74. Ed. Erafm, t. iii.

24

numents

numents of their skill and pains, unquef

tioned abilities.

And, in this contempt of fecular fame, they did but copy the example of St. Paul himself, the great Apoftle of the Gentiles; who, though diftinguished 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 atteft the truth of his declaration), determined to know nothing, among the faithful, fave Jefus Chrift and him crucified.

Not that what abilities we have, are always to lie concealed. There are occafions, no doubt, when they may properly, that is, ufefully, be exerted. But the minister of the Gospel does not go in quest of fuch occafions: he only adapts himfelf to them, when they come in his way;

* I Cor. ii. 2.

and