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

Now the means to prevent this wickedness, is to keep open the eye of knowledge. This is done both by the doctrine of Truth in general: and the application thereof in special. The general knowledge of truth is more easy; for which of us is ignorant what sin is knowledge while she walks in generals, is in her own Jurisdiction: sense and affection hath nothing to do with her; but she may freely give her sentence. Lo then she dares calls usury, usury; and not a moderate improvement of money: Pride, pride; and not handsomeness: Covetousness by the own name, and nor thirstiness. But when she descends to particulars, wherein all actions do consist and disputeth whether this or that special act be sin or not; here sense and aff ction put in for a part, challenges an interest, and oversway. And as it is in an ill picked (or as we say) packed Jury; whereof there is one wise man, another honest man, five knaves and five fools: the greater part over-rules the better part, these ten over-bear those two. The five senses, and as many Affections, are the knaves and the fools; Science is the wise man, Conscience the honest: now neither Science the wise, nor Conscience the honest, can be heard, nor give in their verdict; but all goes with the mad senses and frantic affections.

Now the meanes to prevent this wickednesse, is to keepe open the eye of knowledge. This is done both by the doctrine of Truth in generall: and the application thereof in speciall. The generall knowledge of truth is more easy; for which of us is ignorant what sinne is knowledge while she walkes in generalls, is in her owne Iurisdiction: sense and affection hath nothing to doe with her; but she may freely give her sentence. Loe then she dares calls usurie, usurie; and not a moderate improvement of mony: Pride, pride; and not handsomenesse: Covetousnesse by the owne name, and nor thirstinesse. But when shee descends to particulars, wherein all actions doe consist and disputeth whether this or that speciall act be sinne or not; here sense and aff ction put in for a part, chalenges an interest, and oversway. And as it is in an ill pick'd (or as we say) pack'd Iury; whereof there is one wise man, another honest man, five knaves and five fooles: the greater part over-rules the better part, these ten over-beare those two. The five senses, and as many Affections, are the knaves and the fooles; Science is the wise man, Conscience the honest: now neither Science the wise, nor Conscience the honest, can be heard, nor give in their verdict; but all goes with the mad senses and franticke affections.