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be fenfible of them too; that we fhould 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 fhall be taken, and our Wages awarded accordingly. This is the true Intent of the Parable, in that part of it. So well does the Gofpel fall in with the Epiftle of this Day; and both together fo very well agree, to fit us for the approaching time of Mortification, defigned to awaken the Sluggish, to quicken the Loitering, and fet forward every Labourer in this Spiritual Vineyard. And oh! that we all may receive Inftruction from hence, and be wife; understand our Advantages, and the Goodness of our Mafter; confider our Latter-end, the Approach of that Night, which must end in Day Eternal; the Happinefs of that Approach to all diligent and faithful Labourers, but the Terror and difinal Confequences 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.

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The COLLECT.

Lord God, who feeft that we put not our Truft in any thing that we do; Mercifully grant, that by thy Power we may be defended against all Adverfity, through Jefus Chrift our Lord. Amen.

PARAPHRASE. 19. Ye (like others who are or pretend to be wife) can surely

Y

The EPISTLE.

2 Cor. xi. 19.

E fuffer fools gladly, feeing ye your felves are wife.

bear with the Indifcretions of others.

20. And what I am about to trouble you with, is plainly a great deal lefs than your falfe

20. For ye fuffer if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himfelf, if a man fmite you on the face.

Teachers put upon you, whofe enflaving you to the Jewish Law again, whofe infatiable Avarice and making a prey of you, whofe Infolence and Tyranny, and contumelious Ufage to the moft intolerable degree, you can patiently away with.

21. And yet what have they to value themselves upon, that I have not?

22. In all the Privileges of Birth and Defcent, I am equal.

23. In the relation to, and Service of Christ, (excuse the liberty I take in fpeaking of my felf) I am fuperior to them My Sufferings for

24. I have been five

21. I speak as concerning reproach, as though we had been weak: Howbeit, wherein foever any is bold (I speak foolishly ) I am bold also.

22. Are they Hebrews? So am I. Are they Ifraelites? fo am I. Are they the feed of Abraham ? fo

am I.

23. Are they Minifters of Chrift? (I speak as a fool) I am more; in Labours more abundant, in Stripes above measure, in Prisons more frequent, in Deaths ft.

the Gofpel prove me fo.

24. Of the Jews five times received I forty Stripes,

times fcourged by the fave one. Jews, to the utmost de

gree of rigor ever used by them. See Deut. xxv. 3.

25. See As xvi. 22, 23. and Acts xiv. 19.

26. See As xx. 3.

25. Thrice was I beaten with rods, once was I ftoned, thrice I fuffered fhipwreck, a night and a day I have been in the deep.

26. In journeyings often, in perils of waters, in perils of robbers, in perils by my own countrymen, in perils by the beatben, in perils in the ci

ty,

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

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

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

a conftant, fo it is a very

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

28. And the perpe tual 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 fympathize with him;

none difcouraged 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 chufe for it, is fuch, as others ter of Humiliation; my Sufferings for the Gospel.

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

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30. Your Seducers, and the Partiality fhewn 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

COMMENT.

His Portion of Scripture is the more remarkable, because it presents us with a great Apostle, engaged in an Act very unusual, and (generally fpeaking) very unbecoming that Character: I mean, the Commendation of himself. It is therefore highly neceffary, 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 fhall draw fome Reflections from the whole.

1. The Occafion, it is plain, was the Corruptions brought into the Church of Cerinth, by fome falfe Teachers, who, (like thofe 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 difparaging Reflections upon their regular Paftor. The People it seems were there (as they ufually are) credulous, and easy enough to be caught with this guile. They readily drank in the Prejudices againft St. Paul; and were grown fo immoderately fond of their new Teachers; that, at the fame time they thought the juft and gentle Authority of an Apofle a Yoke too heavy; the utmost Vanity and Infolence, the moft infatiable Pillaging and Avarice, the 1 oil imperious Tyranny, and contumelious Treatment went down very contentedly, from the hands of those icolized 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 fo undeferved a Preference of the Men would certainly bring on a liking of their Errors, and fo endanger the Souls of as many as fhould adhere to them; Charity to his Brethren called for Juftice to Himself. Therefore, for the fake of thofe deluded Wretches, and to do right to the Truth, he found it neceffary to affert his Due, to provoke those bold Detractors to a Comparifon. 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 invefted 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, fuch the End, of our Apoftle appearing here, in a Figure fo unlike that he commonly makes in his Writings. Which, though they be fo reafenable, and fo urgent, he yet manages fo, as to clear His Haility of all Sufpicions, that the moft 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 obferve,

1. The many Apologies for, or feeming Condemnations of, himself, in giving way fo far to the Provocation of thofe, who fpoke or thought difhonourably of him. Of this kind are thofe 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 deuvriefs to glory, Chap. xii. 1. I am become a fool in glorying, ye have compelled me, xii. 11. with the reft to the fame purpose. So cautiously does the Apoftle behave himfelf, in a Point, which he rightly underftood to be fo nice. For, as the expatiating upon our felves without any neceffity is, of all Faults in Converfation, the most naufeous and offenfive: fo 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 Minifters of Chrift; Who muft expect a fhare in Calumnies and Contradictions, and ought to be armed with Patience to endure them, above the proportion of common Men. When therefore Thefe have Influence upon their perfonal 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 thefe Circumftances, St. Paul's Example teaches us, how carerul we ought to be, in warding off all the fpightful Conftructions apt to be made, of the moft neceffary and the moit modest Publication of our own Conduct and Defervings.

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