;

them; the first tenders of salvation were made to them and nothing was so much as offered or proposed to the Gentiles, till the Jews had the first refusal of the same privileges. The Jews also were the men who murmured and complained, as having "borne the heat and "burden of the day," and as expecting, on that account, to be eminently distinguished above the Gentiles in the nature, and quality, and greatness of the final rewards. Even the best kind of Jews, those who accepted the Gospel terms, and came into Christ's covenant, yet had a tincture of pride and partiality, on account of their special prerogatives; and were much offended that the Gentiles, who came in so late, should be admitted to as high and as great privileges as they. They thought themselves hardly dealt with, and their services not sufficiently considered, when the Gentiles were taken in, and set upon the level with them. The parable therefore, thus far, exactly answers to the case of the Jews at that time.

We may observe further, that the Gentiles of that time, as they came in late, so the principal reason was, that no one had hired them: as soon as ever they had a call, they came in with all readiness and alacrity. They are represented in the New Testament, as crowding in with eager and impatient zeal, pressing into the kingdom of heaven with violence, and, as it were, taking it by force. They esteemed it as a very valuable favour to be admitted, and were exceeding thankful for it. In these respects they showed themselves much superior to the generality of the Jews, and were therefore much more acceptable in God's sight; and so the last became first, and the first last, in God's favour and esteem, on account of their different tempers, dispositions, and qualities. The Jews were first called; but then they claimed it as their right, and were too assuming: while the Gentiles were more modest, humble, and thankful. The Jews accepted the call, many of them; but still they murmured and complained, and were envious at the favour shown to others: while the Gentiles were kindly and charitably disposed towards all, and were

very willing to unite with the Jews, and to work together with them for the common salvation. This was what our Lord well saw; and therefore principally designed the parable as a lively representation of what was then doing; partly to curb the pride, partiality, and ill-nature of the Jews; and partly to encourage and recommend the contrary qualities and dispositions of the Gentiles.

The parable however, besides its first intention, might have a secondary view and respect to all Christians in aftertimes.

2. And therefore I come now so to apply it. God is the supreme householder; his vineyard is the Christian Church; the labourers are as many as have been admitted into his Church by Christian Baptism; the service is the work of faith and charity; and the reward offered is eternal happiness.

It is our honour and privilege, that we have been called at the first hour, in the morning of our lives, from our early infancy: it concerns us therefore to inquire, whether we have made the right use and improvement of our early call; or whether we have not loitered a great part of our time, and done the work of the Lord slothfully and negligently.

Besides our first and principal call, in our Baptism, we have had repeated invitations since; at the third, sixth, or ninth hours, through every stage of our lives, as we live daily under the Gospel ministry and under the benign influence of God's holy ordinances. If we have made a right use of these advantages, and continue so to do, no labourer who comes later in can ever be able to go beyond us, or even to come up to us: but if we have been slack and negligent, our early call, and those repeated offers of salvation, will turn to a sad account, and will increase our damnation. Such as have fewer calls, or have come in but at the eleventh hour, if more sincere and hearty in their profession than we, will be preferred before us, and be in a much better condition than we.

From God's receiving those who came in late, at the

eleventh hour, we may learn this; that true repentance at any hour may however be acceptable; it is never too late to amend; or it is always the best thing we can do: not that the parable gives any encouragement for putting off our repentance from day to day; for we are none of us in the case of those who had never been hired, or had never had any call: we have been hired, or listed into God's service from the time of our Baptism, as before hinted, and have had repeated calls and invitations all our lives long. We ought to have been labouring the whole time, and to have "borne the heat and burden of the day:" but if we have not done so, it is better, however, to begin to work at the eleventh hour, than never to begin at all: and God may accept it even then, making merciful allowances for what is past, if care be taken to do it with sincerity and zeal, and with proportionable sorrow and contrition for the time misspent in vanity and such late repentance will undoubtedly be the more acceptable, if begun while a man is in health and strength, before the approaches of death or the languors of a sick bed. It is not dying well, but it is living well which the Gospel requires of us. It is therefore dangerous to presume upon what some call a deathbed repentance, of which it is very hard to know whether it be really repentance or not.

The result of what hath been said comes to this: that it concerns us all duly to examine and consider what privileges and mercies we have already received at God's hands; how many calls have been sent us, how many offers have been made us, and what use we have turned them to. According as we have been more or less diligent in our Christian calling, so will our reward be in proportion to our zeal on one hand or our negligence on the other; so will our final estate hereafter be the more happy or the more miserable. We ought always to be labouring in God's vineyard, and doing the best we can to serve and please him: the sooner we begin, the more we shall be able to improve and grow in all virtue and godliness; which, as it will raise our hope and confidence in God's

promises, so will it also help to increase our rewards. No labour of this kind can be in vain; every the least addition to it or increase of it will turn to account. It is a good point gained, to advance so far as to be secure against condemnation in hell fire: but if any man can advance farther, there are infinite degrees of glory in heaven, and the higher he rises, so much the better will it be for him to all eternity.

We have seen then what room there is left, and what encouragement is given for improving, and growing daily and hourly in every good word and work. Let it therefore be our constant endeavour so to do; and God of his mercy send us his assistance both to enable and incite us to a careful performance.

SERMON XX.

St. Paul's wish, άvádeμa eivaι àñò Toυ XPICTOυ, explained and illustrated.

ROM. ix. 3.

-I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.

THE occasion and general meaning of these words of the Apostle are obvious enough: for St. Paul having, in the foregoing chapters, taught some doctrines which he knew would be extremely grating and offensive to the Jews, thought it the more necessary to profess how warm an affection he had for them all the while, in order to convince them, that his telling them unwelcome truths proceeded not from any aversion or resentment he bare towards them, but from the love and tenderness he had for them, as well as from a just regard to the honour of Almighty God. In the words therefore of the text, he expresses his sincere and great affection for them, declaring how much he was concerned at the spirit of slumber fallen upon them, and how contentedly he could suffer any thing, (that could be reasonable for him to suffer,) if he might but be any way instrumental in rescuing them from the sad circumstances they were in, and might procure for them pardon and salvation. "I could wish that myself "were accursed from Christ for my brethren," &c. Very affectionate words, strong and pathetic, the language, doubtless, of a most generous love and a most exalted charity. But while we acknowledge the warmth and ar