be sensible of them too; that we should lament, and strive against them, and do the best we can. Let us remember, that the longer it is before we begin, the less Day we have to work in; and therefore make the more hafte to be ready for the Evening, which draws on apace, when an Account of what we have done shall be taken, and our Wages awarded accordingly. This is the true Intent of the Parable, in that part of it. So well does the Gospel fall in with the Epistle of this Day; and both together so very well agree, to fit us for the approaching time of Mortification, designed to awaken the Sluggish, to quicken the Loitering, and set forward every Labourer in this Spiritual Vineyard. And oh! that we all may receive Instruction from hence, and be wife; understand our Advantages, and the Goodness of our Master; confider our Latter-end, the Approach of that Night, which must end in Day Eternal; the Happiness of that Approach to all diligent and faithful Labourers, but the Terror and difmal Consequences of it to every flothful and unprofitable Servant. To fay ali in a Word, Let us work the works of him that fent us into this Vineyard, while it is day, before that time come, wherein no man can work !

The

The Sunday called Sexagefima; Or, The Second Sunday before LENT.

The COLLECT.

Lord God, who feeft that we put not our Trust in any thing that we do; Mercifully grant, that by thy may be defended against all Adversity,

Power we

through Jesus Christ our Lord. Amen.

PARAPHRASE.

The EPISTLE.

2 Cor. xi. 19.

19. Ye (like others

E fuffer fools gladly, seeing ye your felves are

Y

ty, in perils in the wilderness, in perils in the fea, in perils among falfe brethren;

27. In weariness and painfulness, in watchings often, in bunger and thirst, in fastings often, in cold and nakedness;

28. Besides those things that are without, that which cometh upon me daily, the care of all the Churches.

a conftant, so it is a very

29. Who is weak, and I am not weak ? Who is offended, and I burn not ?

28. And the perpetual Concern I am un der for the Churches planted by me; as it is heavy Article.

29. Among all these no Perfon is afflicted but I sympathize with him;

none discouraged in his Duty, or in danger of falling off from his Principles, but I even burn with zeal to reduce and fettle him.

30. If I needs must glory, I will glory of the things which concern my Infirmities.

glory: but the Subject I chuse for it, is such, as others ter of Humiliation; my Sufferings for the Gofpel.

31. The God and Father of our Lord Jesus Chrift, which is bleffed for evermore, knoweth that I lie

not.

30. Your Seducers, and the Partiality shewn to them, force me to would rather account mat

31. And, for the truth of what I have faid on this occafion, I folemnly appeal to God, &c.

T

His Portion of

COMMENT.

Scripture is the more remarkable,

because it presents us with a great Apostle, engaged in an Act very unusual, and (generally speaking) very unbecoming that Character: I mean, the Commendation of himself. It is therefore highly necessary, in order to understand, and be able to account for, fuch Proceeding, that we confider very carefully, First, The Occafion, Secondly, The Manner of it. After which, I shall draw fome Reflections from the whole.

1. The Occasion, it is plain, was the Corruptions brought into the Church of Corinth, by fome false Teachers, who, (like those of the fame Stamp in every Age and Church) had infinuated themselves into the Affections of the People; As by other Arts

of

1

of Subtlety and Deceit; fo more especially, by extolling their own Ability and Merit, and by disparaging RefleCtions upon their regular Paftor. The People it feems were there (as they usually are) credulous, and easy enough to be caught with this guile. They readily drank in the Prejudices against St. Paul; and were grown fo immoderately fond of their new Teachers; that, at the fame time they thought the just and gentle Authority of an A postle a Yoke too heavy; the utmost Vanity and Ir folence, the most infatiable Pillaging and Avarice, the 1 oil imperious Tyranny, and contumelious Treatment went down very contentedly, from the hands of those idolized Intruders. Had this Partiality had no farther co fequence, than the leffening St. Paul's private Profit or Reputation; he would not have thought it worth while, to vindicate his Honour fo folicitoufly. But, forefeeing that so undeferved a Preference of the Men would certainly bring on a liking of their Errors, and fo endanger the Souls of as many as should adhere to them; Charity to his Brethren called for Justice to Himself. Therefore, for the fake of those deluded Wretches, and to do right to the Truth, he found it neceffary to affert his Due, to provoke those bold Detractors to a Comparison. By this method he took the Advantage of letting them fee, at once, how much He, how little They, were able to produce, in proof of the Authority challenged on either fide. An Authority, which He was legally invested with, and exercised with Lenity and Temper; but which They by Dint of Arrogance took to themselves, and abused to the vileft Purposes of Calumny and Faction.

Such was the Occafion, such the End, of our Apoftle appearing here, in a Figure so unlike that he commonly makes in his Writings. Which, though they be fo reafonable, and fo urgent, he yet manages fo, as to clear his Haility of all Sufpicions, that the most captious Adverfary could caft upon it. As may appear from my 2. Second 2. Second Particular. The Manner of this Proceeding. In which we ought to observe,

glor

1. The many Apologies for, or feeming Condemnations of, himself, in giving way fo far to the Provocation of those, who spoke or thought dishonourably of him. Of this kind are those Expreffions; I speak foolishly, Ver. 21. I speak as a fool, Ver. 23. If I must needs glory, Ver. 30. It is not ex edient for me doubtless to glory, Chap. xii. 1. I am become a fool in glorying, ye have compelled me, xii. 11. with the rest to the fame purpose. So cautiously does the Apostle behave himself, in a Point, which he rightly understood to be fo nice. For, as the expatiating upon our selves without any neceffity is, of all Faults in Conversation, the most nauseous and offenfive: so the being extremely tender and officious, even in our own Vindication, is feldom free from Vanity. This is the Cafe of all Mankind, but especially the Ministers of Chrift; Who must expect a share in Calumnies and Contradictions, and ought to be armed with Patience to endure them, above the proportion of common Men. When therefore These have Influence upon their personal Advantages only; it is generally better to leave the clearing of their Innocence, to Time, and the Evidence of a good Converfation. But when they reflect upon their Character, and, by poisoning the People with ill Impreffions, tend to obftruct the Efficacy of their Labours; the Caufe becomes publick, their Charge is concerned, and a becoming Sollicitude to fet all right, in fuch Circunftances, is no longer Zeal for their Own, but Charity for the Safety and Good of other Men. And yet, even in these Circumstances, St. Paul's Example teaches us, how carerul we ought to be, in warding off all the spightful Constructions apt to be made, of the most necessary and the moit modest Publication of our own Conduct and Deservings.