This citation (say they) is purely impertinent; the meaning of the apostle is far different from what you dream of: he would not have these words so understood, as if he desired to be thought a greater fool than the rest, but only when he had before said, _Are they ministers of Christ? so am I_: as if the equalling himself herein to others had been too little, he adds, _I am more_, thinking a bare equality not enough, unless he were even superior to those he compares himself with. This he would have to be believed as true; yet lest it might be thought offensive, as bordering too much on arrogance and conceit, he tempers and alleviates it by the covert of Folly. _I speak_ (says he) _as a fool_, knowing it to be the peculiar privilege of fools to speak the truth, without giving offence. But what St. Paul's thoughts were when he wrote this, I leave for them to determine. In my own judgment at least I prefer the opinion of the good old tun-bellied divines, with whom it's safer and more creditable to err, than to be in the right with smattering, raw, novices. [Illustration: 352] [Illustration: 356] Nor indeed should any one mind the late critics any more than the senseless chattering of a daw: especially since one of the most eminent of them (whose name I advisedly conceal, lest some of our wits should be taunting him with the Greek proverb, magisterially and dogmatically descanting upon his text [_are they the ministers of Christ?_ ]) I speak as a fool. I am more makes a distinct chapter, and (which without good store of logic he could never have done) adds a new section, and then gives this paraphrase, which I shall verbatim recite, that you may have his words materially, as well as formally his sense (for that's one of their babbling distinctions). [_I speak as a fool_] that is, if the equalling myself to those false apostles would have been construed as the vaunt of a fool, I will willingly be accounted a greater fool, by taking place of them, and openly pleading, that as to their ministry, I not only come up even with them, but outstrip and go beyond them: though this same commentator a little after, as it were forgetting what he had just before delivered, tacks about and shifts to another interpretation. But why do I insist upon any one particular example, when in general it is the public charter of all divines, to mould and bend the sacred oracles till they comply with their own fancy, spreading them (as Heaven by its Creator) like a curtain, closing together, or drawing them back, as they please? Thus indeed St. Paul himself minces and mangles some citations he makes use of, and seems to wrest them to a different sense from what they were first intended for, as is confessed by the great linguist, St. Hierom.