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early in the morning to hire la- || had received it, they murmured 2. bourers into his vineyard. And || against the good man of the

when he had agreed with the house, saying, “ These last have 12.

labourers for a penny a-day, he “ wrought but one hour, and 3. sent them into his vineyard. And “ thou hast made them equal

he went out about the third hour, “ unto us, which have borne and saw others standing idle in 11 “ the burden and heat of the

the market-place, and said unto “ day.” But he answered one 13. 4. them, “Go ye also into the vine ll of them, and said, “ Friend, I

“ yard; and whatsoever is right, “ do thee no wrong: didst not

“ I will give you.” And they " thou agree with me for a 5. went their way. Again he went 66 penny? Take that thine is, and

out about the sixth and ninth " go thy way: I will give unto 6. hour, and did likewise. And as this last even as unto thee. Is 15.

about the eleventh hour he went 66 it not lawful for me to do what out, and found others standing " I will with mine own? Is thine idle, and saith unto them, “ Why c eye (d) evil because I am

“ stand ye here all the day idle?" good ?" So the last shall be 16. 7. They say unto him, “ Because first, and the first last: for many

so no man hath hired us." He | be called, but few chosen,
saith unto them, “Go ye also
« into the vineyard; and what-

« soever is right, that shall ye SexAGESIMA SUNDAY, or the Second 8. “ receive.” So when even was

Sunday before Lent. come, the lord of the vineyard

The Collect. saith unto his steward, “ Call the

O Lord God, who seest that “ labourers, and give them their 66 hire, beginning from the last

we put not our trust in any thing 9. “ unto the first." And when

that we do; Mercifully grant, they came that were hired about

that by thy power we may be the eleventh hour, they received

defended against all adversity, 10, every man a penny. But when

through Jesus Christ our Lord. the first came, they supposed that

Атеп. they should have received more;

The Epistle. 2 Cor. xi. 19. (e) and they likewise received every Ye suffer (f) fools gladly, see. 11. man a penny. And when they

ing ye yourselves are wise. For 20.

8000

ed us. Because

entitled to call him to account, if he (d) “ Evil,"i.e. “envious," “ good," 0.15 gives to some more than their due. Ac. 1 i.e. liberal. cording to Luke xvi. 10. the doctrine (e) From the conduct of some false of our Saviour is, that “ when we have || teachers, St. Paul thought himself con“ done all things which are commanded strained to state his own pretensions : “ us, we are still unprofitable servants; but his apologies shew how contrary it “ we have only done what it was our duty was to his inclination. “ to do." Whatever reward, therefore, ( "Fools," &c. It was perhaps a pro- v. 19 God gives us, is matter of favour, for verb,“ that the wise can bear with pawhich we ought to be thankful: we “ tience what fools do :" they are above have no right to complain because he being annoyed by it: and the meaning gives others more than us.

here may be, you have too much sense to

ye() suffer, if a man bring you || so am I. Are they ministers of 23. into bondage, if a man devour | Christ? (I speak as a fool) I am you, if a man take of you, if a more; in labours more abundant, man exalt himself, if a man smite in (k) stripes above measure, in you on the face. I speak as (5) prisons more frequent, in deaths concerning reproach, as though oft. Of the Jews five times re- 24. we had been weak. Howbeit (i) ceived I (1) forty stripes save one. whereinsoever any is bold, (I Thrice was I beaten with rods, 25. speak foolishly,) I am bold also. once was I stoned, thrice I sufAre they Hebrews ? so am J. fered shipwreck, a night and a Are they Israelites ? so am I. || day I have been in the deep ; in 26. Are they the seed of Abraham ? | journeyings often, in perils of

take umbrage at my folly in speaking in my own behalf.

(9) Ye suffer," &c. i.e. ye have indeed born with much from these false teachers; ye have suffered them to treat you as bondmen, to prey upon you, to

use you contumaciously, &c. to (6) “ As concerning reproach, as

"though," &c. i. e. upon the imputation of my being weak, not having such

pretensions to power, &c. as they. 1. © “Whereinsoever," &c.i.e. if others boast on account of their lineage, their exertions and sufferings in the cause, their accommodating themselves to the feelings, &c. of others, to bring them over, I have at least as strong claims on

each ground. 13. (b) In stripes," &c. St. Paul ap.

peals particularly to his exertions and sufferings : they proved his zeal and sincerity in bearing up against them, and Cod's grace to him in giving him courage, and afford strong ground for considering his do&rine true, because it gained so much ground, notwithstand. ing so much opposition. Dr. Paley makes it the great ground upon which he infers the truth of Christianity, that “ per"sons, professing to be witnesses of " the Christian miracles, passed their " lives in labours, dangers, and suffer"ings, which they voluntarily under. "went in attestation of the accounts " they delivered, and solely in conse. "quence of those accounts." i Paley's Evid. 17. St. Paul was not witness to the miracles done in our Saviour's time, but he was to that of his own convercon, to whatever he himself wrought, and probably to many done by the other apostles, &c. Our Saviour had foretold to his disciples, Luke xxi. 12, 16, 17. that

“ men should lay hands on them, should
“ persecute them, delivering them up
" to the synagogues," &c. " that some
“ of them they should cause to be put to
" death, and that they should be hated
“ of all men for his name sake," that is,
for embracing Christianity. The sufe
ferings St. Paul here enumerates were,
as to him, a completion of the prophecy ;
and the Acts, &c. furnish instances of the
persecutions of other disciples. Stephen
was stoned to death, Acts vii. 59, 60.
Herod “ killed James, the brother of
John, with the sword; and because it
“ pleased the Jews, he took Peter also,
" and put him into prison." Acts xii.
1, 2, 3. St. Paul, before his conversion,
“ made havock of the Church, entering
“ into every house, and haling men,
" women, and children, committed
“ them to prison." A&ts viii. 3. - xxvi.
10. The earnest manner, too, in which
St. Paul, St. James, and St. Peter, ex.
hort the converts to bear up against per,
secution, implies pretty strongly that
their sufferings were such as to require
strong encouragement. See 2 Thess. i.
3 to 6.--James ii. 5 to 7.—1 Pet. iv.
12 to 19. See also Heb. x. 32, 33.
Tacitus also mentions the persecutions
of the Christians. No impostor would
hold out such a prospect to his followers
as that which our Saviour held out; and
nothing but conviction would induce
them to bear the trials.

(1) “ Forty stripes, save one." They v. 24. were prohibited, by Deut. xxv. 3. from exceeding forty stripes : and they were in the habit of using a scourge with three ends, so as to give three blows at one stroke; and then they never exceeded thirteen strokes, which inflicted thirtynine stripes.

27. ames and pain hunge

waters, in perils of robbers, in || 6 out to sow his seed : and as he perils by mine own countrymen,

6 sowed, some fell by the way. in perils by the heathen, in perils 6 side; and it was trodden down, in the city, in perils in the wilder 6 and the fowls of the air de

ness, in perils in the sea, in perils 66 voured it. And some fell upon 6. 27. among false brethren; in weari. « a rock; and as soon as it was

ness and painfulness, in watch « sprung up, it withered away, ings often, in hunger and thirst, 6 because it lacked moisture.

in fastings often, in cold and 6 And some fell among thorns; 7. 28. nakedness. Beside those things “ and the thorns sprang up with

that (m) are without, that which 6 it, and choked it. And other &

cometh upon me daily, the care “ fell on good ground, and 29. of all the churches. Who (n) is 66 sprang up, and bare fruit an

weak, and I am not weak? who 6 hundred-fold.” And when he 30. is offended, and I burn not? If I had said these things, he cried,

must needs glory, I will glory of 66 He that hath ears to hear, let the things which concern mine (0) “ him hear.” And his disciples 9. infirmities. The God and Fa. asked him, saying, “ What might ther of our Lord Jesus Christ, 6 this parable be?” And he said, 10. which is blessed for evermore, “. Unto (P) you it is given to know knoweth that I lie not.

“ the mysteries of the kingdom

" of God: but to others in pa. The Gospel. Luke viii. 4. “ rables; that seeing they might When much people were ga “ not see, and hearing they might thered together, and were come 66 not understand. Now the pa- 11.

to him out of every city, he spake “ rable is this: The seed is the 5. by a parable: “ A sower went « word of God. Those by the 13.

31.

v. 28.

(m) “ That are without," &c.i. e. my || notwithstanding his miracles, had shewn external sufferings, such as he had stated, no such disposition. In St. Matthew he “ that which cometh,” &c. i.e. his in adds, “ whosoever hath, to him shall be ward anxiety, &c. for the care of all the “ given, and he shall have more abunchurches.

" dance; but whosoever hath not, from (n) “Who is weak," &c. This per. 0.29.

« him shall be taken away even that he haps means, that he accommodated him “ hath ;" meaning, that to him that is self in innocent points to the tempers properly inclined, opportunities shall be and feelings of others, to win them over, given, which shall be withheld from and keep them, as he says, i Cor. ix. 22. those who are not; as he also says, To the weak became I as weak, that John xv. ij. “Every branch that beareth “ I might gain the weak. I am made “ fruit, my Father purgeth it, that it « all things to all men, that I might by “ may bring forth more fruit." Instead, « all means save some."

too, of stating it as the objea, that they (6) “ Mine infirmities," i.e. perhaps, might not see, &c. St. Matthew only 30. what I have done and suffered, rather states as the fast, that “ seeing they • than the gifts, &c. conferred upon me. “ see not, and hearing they hear not,

() « To you it is given," &c. The “ neither do they understand." And it V. 10.

reason why the disciples had this privi. is probable that St. Luke did not mean
lege, and the others not, may be collected that this was the object, but merely used
from the parallel passage in Matt. xiii. the form of speech, by which what is
12. &c. viz. because the disciples, from really only the consequence, is stated as
following him, had shewn an anxious the motive. See ante 44. note on Matt.
desire after the truth, and the others, 11. 15.

cí way-side are they that hear ; || nothing worth; Send thy Holy * then cometh the devil, and Ghost, and pour into our hearts

taketh away the word out of that most excellent gift of charity, 4 their hearts, lest they should the very bond of peace, and of a “ believe and be saved. They all virtues, without which whoso“ on the rock are they, which, ever liveth is counted dead before , " when they hear, receive the thee. Grant this for thine only “ word with joy; and these have Son Jesus Christ's sake. Amen. “ no root, which for a while be“ lieve, and in time of tempta The Epistle. Cor. xiii. 1. , “ tion fall away. And that which THOUGH I speak with the “ fell among thorns are they, tongues of men and of angels, “ which, when they have heard, and have not (9) charity, I am “ go forth, and are choked with become as (r) sounding brass, or :: “ cares and riches and pleasures a tinkling cymbal. And though 2. 6 of this life, and bring no fruit I have the gift of prophecy, and i “ to perfection. But that on the understand all mysteries, and all “ good ground are they, which, knowledge; and though I have

in an honest and good heart, all faith, so that I could remove

having heard the word, keep mountains (s), and havenot charity, “ it, and bring forth fruit with I am nothing. And though I (t) 3. “ patience.

bestow all my goods to feed the
poor, and though I give my

body to be burned, and have not QUINQUAGESIMA SUNDAY, or the Sunday charity, it profiteth me nothing, 4. next before Lent.

Charity suffereth long, and is

kind; charity envieth not; chaThe Collect.

rity vaunteth not itself, is not O LORD, who has taught us that || puffed up, doth not behave itself 5. all our doings without charity are | unseemly (u), seekéth (*) not her

8.1. 6)“Charity," i. e. “complete good

" will to man.” St. Paul's object in this chapter is to shew, that such good will for God's sake, upon a principle of duty, is better than all the gifts of the spirit, of which he had been writing in

(0) Bestow,” &c. This shews that u. 3: the word “ charity” is here used for something far beyond “almsgiving."

(u) “ Unseemly,” i. e. scornfully, v. 5. contemptuously.

the preceding chapter. D.I. () “ Sounding brass,” &c. i. e. all

my pretensions and qualities are vain and

empty. 9.2. (« Could remove mountains." St.

Paul was perhaps aware of our Saviour's declaration, Mark xi. 23. “Whosoever “shall say unto this mountain be thou “ removed, and be thou cast into the " sea, and shall not doubt in his heart, " but shall believe that those things " which he saith shall come to pass, he " shall have whatsoever he saith.” See Matt. xxi. 22.

(x) « Seeketh not her own," i. e, v. 5. to the prejudice of others ; is not so intent upon its own private, advantages, as rigorously to insist upon its right, where it will essentially hurt others. In 1 Cor. X. 33. he instances in himself, that he “ seeks not his own profit, but the profit " of many, that they may be saved." In Philipp. ij. 21. he complains, that “ all “ seek their own, not the things which « are Jesus Christ's ;" and in 1 Cor. x. 24. he cautions them, “ let no man “ seek his own, but every man another's " wealth.”

own, is not (y) easily provoked, l was a child, I spake as a child, 6. thinketh (%) no evil; rejoicethunderstood as a child, I though

not in iniquity, but rejoiceth in as a child; but when I became 7. the truth; beareth all things, be- || man, I put away childish things

lieveth all things, hopeth all For now we see through a glass, 8. things, endureth all things. Cha darkly; but then (e) face to face:

rity never (a) faileth : but whe now I know in part; but then ther there be prophecies, they shall I know even as also I am shall (6) fail ; whether there be known. And now abideth faith, tongues, they shall cease ; whe hope, charity, these three; but

ther there be knowledge, it shall the greatest of these is charity. 9. vanish away. For we (c) know in part, and we prophesy in part;

The Gospel. Luke xviii. 31. 10. but when that which is perfect is | Then Jesus took unto him the

come, then that which is in part twelve, and said unto them, “Bee 11. shall be done away. When (d) I “ hold (f), we go up to Jerusa

nin

co

0.5. (v) “ Easily," rather, “highly." to him. So 2 Cor. üi. 18. in contrasting

(z) «. Thinketh," i. e. imputeth to the glory which was visible under the others.

Gospel, beyond that which was visible (a) “ Never faileth,” i. e. is a quality under the Mosaic dispensation, when which will always have scope ; will never Moses put a veil before his face, to di. become useless; will continue even in the minish the light which there might other. world to come.

wise have been, St. Paul says, “ we all, (6) “ Shall fail," not that any thing “ with open face, beholding as in a glass foretold under God's inspiration should “ the glory of the Lord, are changed," fail of coming to pass ; but that the &c. So St. John, in speaking of the time should come when the gifts of pro perfect knowledge he expected after. phecying, of tongues, that is, of speaking wards, says, “we shall see him as he different languages, should be no longer “ is." i John iii. 2. A similar expresuseful ; when that time should be is ex. sion occurs, Isaiah lì. 8. “ They shall plained by what follows, when that which “ see eye to eye, when the Lord shall is perfect should be come, when we “ bring again Sion." should know even as we are known, i.e. (f) “ Behold,” &c. This conver- v probably, in the life to come.

sation is also mentioned by St. Mat. (c) “ We know in part," &c. i. e. at thew, xx. 17. and by St. Mark *. 32. present our knowledge is limited, one St. Mark's Gospel is generally supposed knowing more than another, and none to have been overlooked by St. Peter : having perfect knowledge ; and there St. Matthew's account, therefore, is from fore the gifts of prophecying, &c. are at one who was present at it, and who must present distin&tions ; but the time shall therefore have known whether such a be when all shall have perfect knowledge, conversation occurred, and St. Mark's when we shall all know as much as these account may be considered as sanctioned gifts could communicate, and then they by another ear-witness; and if after the will be wholly useless, of no value.

resurrection and their subsequent inter0. 10.

(d) “ When," &c. This illustrates course with our Saviour, and receiving what preceded; as persons when ad the gift of the Holy Ghost, they could vanced to manhood disregard as of no have wanted any thing to confirm their value what they learnt as mere children, faith, the recollection of this prophetic so when perfeá knowledge in all things communication was at least likely to have is attained by all, particular steps only had that effect. St. John details a very leading towards that perfect knowledge long conversation at the last supper, in will be in no estimation.

which our Saviour speaks repeatedly of v. 12. (e) “ Face to face,” i.e. as clearly his approaching death. See John xüi.

as one man can see another who is close Il to xvii. and post.

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