lanv of God in his hand, Ezra
vii. 12, 14. — that S. Luke
wrote to a Theophilns, a lover
of God, Ads i. I.— that S.
Paul allowed Feltus to be a
man tnof noble, Aifls xxvi.
25. and great intelligence
i 2 hare
( 172 )
in God, believe alfo in me — JVhatfoever ye Jhall ajk hi
my
or introdu^lory titles and
addrefi'es, which are proper
in chriftian fermons. S. Tho-
mas taught the church ef
Rome, that the angel Ga-
briel fainted the Virgin
Mary in exad conformity to
Cicero's rnlede benevolentia
captanda, when lie faid,
HaiU and fo on, Luke i. 28.
Accordingly, the Romifli
preachers, generally after the
exordium, always pay their
refpeds to this patronefs in
the angel's words. This is
abfurd. Can it be fuppofed,
that God has doomed the
virgin to undergo the fatigue
of hearing all the fermons,
that are preached in the pa-
pal church? There is, how-
ever, a proper ufe of fober
introdudory addrefTes. The
French king's chaplains al-
ways begin their fermons
before his majefty with —
Sire! Thefe are the words of
Jefus Chrift — Thus fpake a
prophet — To know God, and
to love him is holinefs and
happinefs, &c. — In the chapel
of a nobleman — My Lord —
In that of a nunnery — Ladies
• — In common — My Brethren.,
and fo on. The bell writers
in this church advife the ufe
of fober titles and addreffes
taken from fcripture, and
free from fecular bombaPc,
De predicat. Evang. Joan,
Segobiens, I. ii. ce^p. 49, 50,
51.
The
have they derived from each
of thefe articles : but, were
I to punifh one of thefe triflers
with a tafk, I would require
him to compofe a fermon on
thefe words. King Ahafuerus
fent a decree^ and a Utter into
e^ery pro'vince, that the decree
ftooidd he pubUp?cd in the lan-
guage, and according to the
nvriting of e'very people,
Efther i. 20, 22.
The learned Hakfpan ob-
ferves very juftly, that this
rule of Thecdoret does not
hold good in the articles of
our faith. " Non eadem
femper philclogis facrae ra-
tio eft. Alius in fuggeftu,
in Academiis alius m)fteria
tradit; uterque modo di-
verfo, &c. of this he gives
many wellchofen examples —
De locutionibiis facris — De
vominihus di'vitiis — De ange-
hrum, damonumque nomini-
bus, &c. &c. Among other
excellent remarks, he fully
anfwers Goflavius, Socinus,
Crellius, and others, who,
having found in fcripture
fnfo almighty Gods, one fu-
preme, and the other fubor-
dinate, affure us, that vCo<
ftands for the fuhordinate
god, and â– 3-50^, theos with
ati article for the fuprcnie
God. De fpiritufanBo 33.-^
Di/put. Sylloge. Theod. Hak-
Jpknii.
It may not be improper m
this place to add one v.'ord
concerning thofe allocutions.
( 173 5
;;7y name that will I do. There are many palTages
of the fame kind. (8)
The introdui5lory language
of the apoflles is — Me7z of
yudea, all ye that divell at
Jerufalem. Ads ii. 14. — Te
rulers and elder Sy iv. 8. Meny
brethren, and fathers, vii. 2.
-—Men of Ij'rael, and ye that
fear God, xiii. \6. — Te men
of Athens, xvii. 22. — My little
children. Gal. iv. 19. — My
brethren, my joy and crovjn,
Phil. iv. i.—Bcloi'ed, i John
iv. 1,7, II. — Dearly belo'ued.
Ph. iv.i. In imitation of thefe,
our minifters fay — Brethren
— Chriftians— -Fellow-Chrif-
tians, &c. &c. a good judge
fays " true politenefs coniills
in giving to every one the
greateft fatisfaftion in our
power, confequently it pro-
fcribes all empty and long com-
pliments.
(8) i he manner is confidera'
hie in many â– paffages. This
common-place like all the
reft, may be very advan-
tageoufly ufed, when proper
difcernment is employed: on
the contrary, what an occa-
fioii of trifling when love of
the marvellous fuffers fancy
to m.ake the choice ! Thus
when fcripture fpeaks of the
jafper, the chryfolice, the
topaz, the amethylt, Rev.
xxi. 19, 20, &c. it is not
enough to have "them for
ornaments : but we mull alfo
take them for medicines ; they
fliall be pulverized, and pre-
fcribed for difcafes, or hung
about the neck to preferve
from contagions ; as if,
when the holy ghoft fpake
of precious ftones, he meant
to convey the idea ol healing.
By fuch principlesjuftin Mar-
tyr found the crofs of Chrifl
in the horn of the Rhinoce-
ros, Pfalm xxii. 22. To yct^
K'.'^a.rcov f/.Qi'OKiccoTay on to
^-i)[xa, Tn r£4t/pK sr/ [y.ovov Tpi"
ii'AyMTctij.m ufA!i' — thus alfo
Tertullian, after Cyprian and
Juftin, expoundsDeut.xxxiii.
17. Tauri decor ejus, ccrnua
7inicornis cornua ejus, in eis na-
tiones <vei2tilabit pariter ad
fonmum tfque terra, non uti-
que rhinoceros deftinabatur
unicornis, nee minoratus bi-
cornis, fed Chrijius in iIIq
fignificabatur, taurus ob
utramque difpofitionem, aliis
ferus ut judex, aliis manfu-
etus xxtfal'-uator, cujus cornua
effent crucis extima.
When the typical cecono-
my adumbrates the MefTiah
under the images of oxen,
goatf, &c. it means to point
out the facrifice of his body^
not the difpofitions of his
mind.
Thus alfo Cyprian difco-
vers in Ezek. ix. 4. the letter
tau f\, and, though this let-
ter is more like a gallows
than a crofs, and though the
punifiiment of the crofs was
unknown when the prophet
wrote, yet he imagines, the
angel marked all the pious
people in Jerufalem with the
iign of the croj], God for-
bid
( 174 )
XVI.
Compare Words and Actions with similar
Words and Actions.
The Evangelift: fpeaks of the things, that Jefus
hegan to do and to teach. A6ls i. i . Now he fays
the fame of Mofes, he was mighty in words and in
deeds. A61:s vii. 22. Here you may obferve, that
thefe two things johied together, doing and teach-
ing., are diftinguilhing charafters of a true pro-
phet, who never feparates praftice from doctrine.
You may then make an edifying comparifon be-
tween Mofes and Jefus Chrift: both did and
taught ; but there was a great difference between
the teaching of the on.e and that of the other, ^
One taught juftice, the other mercy — one abafed,
the other exalted — one terrified, the other com-
forted. There was ^Ifo a great difference between
the deeds of the one and thofe of the other. Moft
of the miiracles of Mofes were miracles of de-^
J^ru^ion, infers, frogs, hail, and others of the
fame kind, with which he chaflifed the Egyptians.
But the miracles of Jefus Chrift were always mi-
racles of benevolence, raifmg the dead, giving fight
to the blind, &:c. (9)
So
bid we fhould doubt the in ipjis fofttihus 7ruUam empha-
piety of thefe venerable fa- fm habent. Father Nouet
thers, their works will am- ufed to compare the fathers
ply reward a perufa! : but to a wood, in which fuch as
would they be lefs valuable, were purfaed faved them-
v^'ould they not be far more felves. In truth, many an
pleafing if fuch oddities had allegorift has found flicker
no place in them ? In fhort, there !
Le-Cierc's canon Ihould ne- (9) Compare fuhjeSls ; and
ver be f^orgotien, rnuka'vidtri reward the difference. *' Prov.
f> 'vcrfi:i:2ibiiz cmphatica, o-.ia; xix, 21. Ther? are many di'
'vicHi
( 175 )
So again, when the infidelity of the Jews in
rejecSting the MefTiah is difcuffed, you may examine
their
"vices in a mans heart, never-
thekfs the counfel of the Lord,
that pall ft and. The vanity
of our devices and the lia-
bility of God's counfels are
evident, for our devices and
God's counfels have three re-
markable differences. I . They
differ in their nature; our's
are devices, fancies % God's
are counfels^ tvi/e deliberate
determinations. 2. They dif-
fer in number', our devices
have multiplicity and variety,
they are 7na7iy ; God's coun-
fel is one uniform confident
plan. 3. They differ in their
manner of exifting ; our de-
vices are in our hearts, in
intention only; God's coun-
fels ftand, they produce the,
intended effect. Dr. Sander-
fo7is fermons^ viii. ad popu-
ium.
Compare fuhjeSls ; and re-
mark differences. Our belt
writers on the fubjedt of
pulpit-eloquence go by this
rule, they compare pagan
with chriftian orators, the
oratory proper for the bar
with that, which becomes
the Jaiale, and both with
that, which belongs to the
pulpit. In their general tex-
ture they are alike : but in
many particulars they differ ;
for the pulpit ihould always
fpeak ad pcpulum, except in
particular places, as in royal,
collegiate, and other fuck
chapels, and churches ; and
even there fermons fhould
preferve a coolnefs, plain-
nefs, purity and iimplicity
of both matter and manner.
The wiier the auditors the
lefs need of amplificatioa
and ornaments in the fer-
mon. Amplification and
perfuaflon imply ignorance,
inattention and unwilling-
nefs in thofe, to whom they
are addreffed. In what de-
gree thefe are to be fuppofed
of any audience concerning
the fubjedl of the fermon, ia
that degree of narrating, rea-
foning, and adorning a faith-
ful preacher will compofe his
dilcuffion, and accommodate
his addrefs. In order to ob-
tain ability for fuch a variety
ot addrefs, a young maa
fhould well work himfelf, if
I may be allowed fuch aa
expreffion, in fuch prepara-
tory exercifes, as may bring
him to be at eafe, at home,
as it were, in the pulpit.
This eafe being acquired, his
mind will be freed from a
thoufand incumbrances, and
he will be more cool and at
leifure to purfue his chief de-
fign in his fjrnion.
The following fix rules
were laid down by an excel-
lent judge. 'â– ^ \. Begin early
to try to preach. In all things,
efpecially in fpeaking, a te-
r.eris affuefcere multum clh
5.
( 176 )
their prejudices, and their maxims as they are
narrated in the gofpel ; and thefe you may com-
pare with thofe of the church of Rome in rejecting
the reformation, for they are very much alike, (i)
So again, when you confider S. Paul's anfwers
to the objeftions of the Jews, who pleaded, that
they were the people of God, and that his cove-
nant belonged to Abraham and his pofterity j you
may
S. Auftin fays, ars concio-
nandi in juventute difcenda
eft. If you begin late, ex-
crcife the oftener.
2. Take an analyjis of a
text, or fubjeit from any au-
thor, and difcuj's it yourfelf,
as well as you can. Explain
it — illuftrate it — prove it —
adorn it, &c. ^Inftead of
purchafing a farrago of fer-
mons, coKipofed by others,
and to be repeated by you,
learn yourfelf to compofc.
3. Begin n.vith eafy fnljeSis,
Take an eafy piece of fcrip-
ture hiftory, or a plain tale
of a miracle, and obferve
times, places, perfons, cir-
cumftances, and fo on. No-
thing can be eafier than to
make a few pertinent remarks
on each.
4. Let your firfi ejfays he
*very Jhert. A diviiion into
two parts will be fufficient,
examine thefe briefly, and
with few or no ornaments.
5. Exercije jivfi in proper
places. Not only pronounce
your difcourfe alone in your
room, or in the field; but,
the day before you preach,
go alone into the place of
worfnip, where you are to
preach, afcend the pulpit,
familiarize yourfelf to the
phce, utter your difcourfe,
&c. Preach in publick firft
in a village, among plain
chriitians, &c.
6. Take, if you can find
fuch a perfon, a kind a7id ju-
dicious friend, and get him
to attend your firft fermons,
to remark and correal your
defeds, kc. The philofo-
phcr, Demonax, having
heard a declaimer deliver his
declamation improperly, ad-
vifed him to exercife himfelf
diligently. So I do, replied
the youth, I every day de-
claim alone in my room. O,
added the philofopher, I do
not wonder you declaim {o
foolillily, fince you have ac-
cuftomed yourfelf to fpeak
before only one fool of an
auditor." Keckerman, Rhet.
Eccl. lib. ii. cap. poji. xvii.
(i) Compare the injidelit-^
ef the church of Rome -zvith
that of the fetvs. Scripture
ufeth this method. Jer. xxvi.
17, iS, 19, &c. The Elders
faid, Micah prophefed in the
days of Hezekiah - - - Did
Heze-
( ^n )
may obferve, that thefe anfwers are like ours to
the Roman church, when they affirm, they are the
church of God. As the apoftle diftinguiflieth two
Ifraeis, one after the Befh, and the other after the
fpirit: fo we diftinguifh two churches, one which
is only fo in outward profeffion before men, pof-
feffing the pulpits, the churches, and the fchools ;
and the other which is the church in the fight of
God, having a holy dodtrine, and a lively faith.
Thefe anfwer precifely to the apoftle's Ifrael after the
flejh., and Ifrael after the fpirit. As the apoftle ap-
plies the promifes of God, and their accomplifh-
ment, not to Ifrael after the flefh; but to the Ifrae-
lites after the fpirit; fo we alfo apply the promifes,
which God has made to his church, not to thofe,
who occupy the pulpits, the churches, and the
fchools : but to them, who believe 'and practice the
pure
Hezekiah, and all Judab fv.t
him to death P - - - IJrijah
prophejied againft this city - -
Jehoiakim fei.v him - - Ne-
nierthelefs the hand of Ahikam
ivas ivith yeremiah that they
Jhould 7tot put him to death,
Jerefniah ufed this manner
of {peaking, xxviii. 7,18,9.
Hananiah ! hear thfpii 'what I
/peak in thine ears, and in the
ears of all the people. The
prophets-, that ha've been before
me, and before thee of old ^ pro-
phefed againji great kingdoms,
of ivar, and of evil, and of
pejiilence. When the ijcord of
the prophet Jhall come to pafs,
then fall it Le knovrn, that the
Lord hath truly Jent him. —
xvi. II, \z. Yiur fathers for-
VOL.II.
fock me, ar.d ye ha've done
tvo'fe than your fathers. —
Oiir Lord ufed it, Luke xi.
47, 48. Tour fathers killed
the prophets, ye allonju the deeds
of your fathers. — S. Stephen
too, Acts vii. 51, 52. — S.
Paul alio, I Cor. xi. — 2 Cor.
xi. 22, &c.
As the holy fcriptures wars
written for the continual uie
of all ages, fo they exhibit
an afTortment of characters,
that never die. The holy
fpirit, who has thoroughly
furnifiied the man of God
with a great variety, has alfo
given liim a caution concern-
ing a comparifon of them
with living pe.'-fons. Eccl,
vii. 10.— j. 9, 10.
z
pure do6lrine of the gofpel. (2) As S. Paul
defines the true people of God to be thofe, whom
God
(2) 'J' he tfue church is dif-
tinguijhed not by occupying
publick edifices : hut by adher-
ing to the pure go/pel. Mr.
Claude icems to have imitated
here Gregory of Nazianzen,
who makes ufe of the fame
arguments againft the domi-
neering party of his day.
Both are authorized by a
thoufand examples. Vid.
Greg. Nazia/iz, op. icm, i.
erat. 2 5 .
Mr. Claude'j defence of the
reformation, one of the bell-
written books, that I ever had
the happinefs of reading, en-
ters thoroughly into this fub-
joilt, and difcuffes it in the
anoll mafterly manner imagin-
able. Mine is a moll beauti-
ful quarto edition in French,
printed at Rouen 1673. I
jiave feen an Englifli edition
in quarto: but I believe it is
fcarce, and I wifh it were re-
printed. Bayle, who was no
incompetent judge, calls it
•' the bed defence of the re-
formation, that either Mr.
Claude, or any other pro-
tellant clergyman ever pub-
lllhed." It is indeed an in-
comparable performance. It
confills of 378 pages, and it
appears to me neither to con-
tain a line too much, nor to
leave room for the reader to
wifh for one line more. The
chapters, to which I more
JHnmediately refer, in regard
to the fubjeft contained iix
the text above, are the fourth
of the firfl part; and the firft
of the fourth part.
We faid, a thoufand ex-
amples authorized a fepara-
tiou from a domineering
party. Thus the Ifraelices
were neceffarily difTenters in
Egypt, and in Babylon.
Lot in Sodom, Elimelech ia
Moab (Ruth i. 15.) Daniel,
Shadrach, and others in Ba-
bylon, S. Paul, his fellow
apoftles, and primitive chrif-
tians, at Athens, Rome,
Ephefus, Jcrufalem, and
other places, were all of
them nonconformilts to the
cftabliflied religions of the
feveral countries, which they
inhabited. Egypt, in the
time of Jofeph, Perfia in the
days ofNehemiah, Babylon
in the time of Daniel had
not invented a tell-ad, nor
had the difTenters there any
temptation to occafional con-
formity for the fake of hold-
ing an office under govern-
ment. Here is ivifdom. Let
him, that hath underjlanding
count — He had horns like a
lamb, and he fpake like a
dragon — He caufeth all to re-
ceive a mark — a.nd that no
7nan might buy or fell, faiie he
that had the mark. Rev.
xiii. iS, II, 16, 17.
Diflenting minillers ought
by all means to iludy the
dodtrine
( >79 )
God by his elefling love hath taken from among
men ; lo we define the true church by the fame
eleding grace ; maintaining that the Lord has
made
doftrine of occafional confor-
tnity for the fake of their
wealthy members. The hif-
tory of it affords a melan-
choly fcene of duplicity, on
the fide of the firll impofer^
and of iimplicity on the fide
of thofe, who fuimitted to it.
Our divines, we know, have
taken different fides on the
queftion : but .hey who deny
the lawfulnefs of it, I hum-
bly conceive, have embraced
the fincere, defenfrble fide.
The old pretences of charity
to their dear brethren the
impofing conforniifts, and of
freeing themfelves from a fuf-
picion of fchifm, and fuch
like, are all laid afide now;
and other new reafons are
alTigned : but never yet have
I met, with an argument for
it, that was worth one rufh.
V/e fet experience againft a
thoufand fophifms ; for we
have often feen occafional
â– conformity lead to a corpo-
ratlon-feaft, that to a fet of
Sunday acquaintances, in
•whofe prefehce whole fam.i-
lies blufh at the names of
their own minillers, people,
ordinances, dodrines, and
devotions, with whom, in
fhort, there generally comes
a long, a black et cetera.
Family prayer is exclianged
for guilt and Sunday-vifits — â–
<ix? ojtacles of God for no-
vels and paltry books, that
poifon the m.orals of all the
youth in the family — the
plain habits of chriltians for
the fantaftick liveries of
worldlings — the cotnpany of
good men for that of flan-
derers, blafphemers, deifts,
and debauchees — piety and
peace of confcience for pride
and painful refledlion — the
confidence and eReem of a
chrillian church for the ridi-
cule and treachery of a tavern
club. Miferable employ-
ment of the laft days of an
infatuated old finner, flufr-
ing a pillow with thorns to
lay his throbbing head on,
when he dies! God forbid,
we iTiould fay this is always
the cafe : but we know what
we have often feen.
Such cafuiits as iirfl led
our churches into this prac-
tice were very good men: buc
they would have rendered
better fervice to their caufe,
had'they been lefs creduliHi-,
and lefs fervile. While they
were pretending In aukward
compliments to inform the
world — that they confidered
themfelves under "â– /acred
obligations to adijere to their
re'ver end fathers and brethren
of the ejiabliped church, to
run all hazards, and to life
and die together - with themâ„¢
that indeed they were net
Z 2 tnlinlj.
• ( iSo )
made all the excellent promifes, with which fcrip-
ture abounds, to his elecl only, and that his eleft
are fuch as he has choien according to his good
plea-
entirely, in eiKry -punSilio of
the epifcopal church — that
they were called indeed non-
conformiils : but however
no nian conformed in every
tkirg — that the firft rioncons
had no dejign ioially to ahandon
the ejiablrfied church — that
ihey had held cornmunion nx.ith
both epijcopal and nonconjormiji
churches Iw^ajful — that the
accidental covjideration of a
place, or office, Jince fuper-
added had not made that uti-
lanvful, tohich they had ac-
counted laivful before — that
indeed it could not be
thought that the judgment
and praflice of fuch occaii-
onal conform iAs could be
throughout approved by their
reverend fathers and brethren
of the cfahlzjhed church: but
that neither did they pretend
univerfally to approve of it
themfelvcs — that they had
not the leaf fufpicion, that
perjens of fo excellent i.n;orth
ant/ chrifian temper as then
prefided over the eftablified
church ivould cenfure them for
hypocrites : but voould rather
think them fncere perfons of
Xiifnformed ccnfciences — In-
deed they hu}nhl<) difj'ented
from th. ir reverend fathers :
but however they arrrgo.ted
730 thing 10 thenf elves on that
account — -they could not avoid
thinking tbemfdves right in
diffeyiiing : hut tlpey knevi
themfelves to be far excelled by
their reverend fathers in much
greater and more important
thivgs — "' - - - I fay, while
thelc worthy men were curl-
ing their periods, and offer-
ing incenfe to epifcopacy,
they miltook their men, and
were adlually gulled out of
their rights and privileges.
by old fharpers, whofe bar-
gains w/ere better or worfe
according to the penetration
or fimplicity of thofe, who
dealt with them. Had the
ruling clergy of thofe times
been, (heaven forefend the
thought !) had they been
jockeys inft<iad of priefts, and
fold horfes inftead of ads,
and canons, neither Howe'
nor Calamy fliould have gone
to a fair to have purchafed
a nag for me. Lord Lanf-
downe faid all in a word in
a fpeech in the houfe of
Lords in 1719. " The re-
ceiving cf the Lord's fupper
was never intended to be as
a qualitication for an office:
but as an open declaration
of being and remaining a
fmcere member of the church.
Whoever prefumes to receive
it with any other view pro-
fanes it, and may be faid to
i'eek his promotion in this
world, by eating and drink-
ing his OA'ii damnation in
( I8I )
pleafure, without any regard to particular places,
conditions, or qualifications among men. (3)
XVII.
the next.'* See Lanfdonune,
Bayle. Rem. F. Calamy''s
Life of Baxter, chap, xviii.
Uovjc's Letter, tffc.
" Lex 'valde iniaua, fays
our Pierce, qua facerrinium
euchariftise inllitutum peflime
profar.atur. Nefarii homines
diflentientes iis irretirent la-
quels." Piercli njindici^.
par. i. prop. fin.
(3) Compariicn. Archbi-
fhop Flechier has left a beau-
tiful example in a fermon on
Mat. XXV. 43. I ivas in pri-
fon, and ye 'vifited me not. tt
is a chariiy-fernion for pri-
ibners,
" Who are they ? and
what are we? they are debt-
ors, criminals, and captives
- - - who far from being
pitied groan in their dun-
geons, and lie there vidims
to the interefl, and perhaps
to the paflion and animofity
of thofe, who retain them - -
but are not you debtors to
God for all the liberalities
of his providence? &c. - - -
They are criminals, and are
not you ? Perhaps the tranf-
pcrts of a blind, involuntary
paflion have hurried them into
fome difordcr, which the
law punifhes: but do not
you cherifli in your hearts
pafiions yet more dangerous,
which the laws leave unpu-
niihed ? You have not flied
your brother's blood, but
how often have you wounded
his reputation ? how often
have you troubled his reft
by your inquietudes ? how
often have you abandoned
him to poverty by your ava-
rice? Av hat difference is there
between thefe miferable of-
fenders and you, except that
they bear the punifhment of
their fins, while you live in
pleafure? they groan while
you triumph, &c. - - - in
iine they are captives and
prifoners, and has not the
holy ghoft told you, that
nvhojoe'ver committeth Jtn ii
the fernjant of fins' Is there
any heavier chain than an
inveterate habit? What is the
life of the greateft part of
mankind but a continual fla-
very ? We fee various paiTions
reign over them by fuccef-
fion ; delivered from pride
they are eniiaved by avarice
- - - thus men change their
tyrants not tlieir Itate, and
the lall avenges the exceflet
of the firft. What cala-
mity is comparable to that of
a prifon ? What words are
lamentable enough fufficient-
ly to paint a prifoner's mi-
fery ? Shall I reprefent pri-
fc-ns to you as curfed regions,
where there falls neither rain,
nor dew ? - - - fliall I de-
fcribe dungeons as fepulchres
in which men are buried
alive ? - - - Ihall I fhew you
chiI-=
( i82 )
XVII.
Remark the differences of Words and
Actions on different Occasions.
When a weak fcrupulofity, or a tendernefs of
confcience was in queftion, which put fome of the
faithful upon eating only herbs, S. Paul exhorted
the ftrong to bear the infirmities of the weak; let
not kim^ that eateth^ defpife him that eateth not^ and
let not him, which eateth not, j^^dge him that eateth -y
for God hath received him. Rom, xiv. 3. But
when the fame S. Paul fpeaks of falfe teachers,