A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

As when the Tyrant objected to the Player his sauciness, that he durst personally tax men on the stage; he made him this answer; Be content for while the people laugh at our foolery, they never mind your villainy. But this is no good argument, to excuse sin by sin: to prevent an evil not allowable, by allowing an evil that is preventable. In a word, that wch makes a man evil, is his own evil mind.

As when the Tyrant objected to the Player his sawcinesse, that he durst personally tax men on the stage; he made him this answer; Be content for while the people laugh at our foolery, they never mind your villany. But this is no good argument, to excuse sin by sin: to prevent an evil not allowable, by allowing an evil that is preventable. In a word, that wch makes a man evill, is his own evill mind.

But to conclude, you will say, that we are here forbidden to use Fables in the Pulpit; and taught barely to preach CHRISTS power and coming in the evidence of this Spirit. Beloved, I would to God your hearts were so sanctified, that your ears need not be delighted: and that we could save your souls without pleasing your senses. But to what purpose do we interpose a Fable? To make you believe that it is literally true? No, but to work an impression of the moral use into your hearts. If we tell you that Aesops Dog lost the substance, by catching a the shadow; you apprehend our meaning, that men lose God by catching at Ma• mon. Or, that the fly on the chariot-wheel gave out that she made all that glorious dust; you know we mean, that a vain-glorious man brags more than does. When ⟨p. 293⟩Jotham told the Shechemites, Judg. 9. of the confederacy of the trees to choose them a King, which the Bramble accepted: they understood him of Abimelech, and their •o kindness to Jerubbaal. These fables then have their use, by a near and familiar way to derive instruction to the heart. Profanalegimus, Sacrísque interteximus; With the holy things they become holy. When God gave that great deliverance to Israel, from Pharaoh and his Host by dividing the Red-sea; he commanded a Song to be made of it,