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

lest Knowledge being blinded, and Lust leading the way, we both fall into the pit of destruction. John the Baptist was Christs Harbinger, and went before him, that is the glory of heaven. Knowledge is like John, that shining Lamp, without that, we cannot find the way to the glory of heaven, nor be brought to CHRIST. Thus in general; now let us further observe five conclusions.

lest Knowledge being blinded, and Lust leading the way, we both fall into the pit of destruction. Iohn the Baptist was Christs Harbenger, and went before him, that is the glory of heaven. Knowledge is like Iohn, that shining Lampe, without that, we cannot finde the way to the glory of heaven, nor be brought to CHRIST. Thus in generall; now let us further observe five conclusions.

1 That by Knowledge is here meant an insight into heavenly things. Indeed Augustine distinguisheth between Knowledge and Wisdom; Ad Sapientiam pertinet aeternarum rerum cognitio intellectualis: ad scientiam temporalium rerum cognitio naturalis: Wisdom, saith he, is an intellectual apprehension of eternal things: Knowledge a natural apprehension of temporal things. But there is no true Knowledge, but that which can make the knowers blessed. Christian wisdom seems the worlds folly, Greg. What is more foolish than mentem verbis ostendere, to declare a mans meaning in his words? to bless them that curse us? Mala libentiùs far quàm sacere, to suffer rather, than to do evil? not to resist our oppressors? Yet this is Christs commended wisdom; and he that is Sapientia Patris, the wisdom of the Father, shall one day crown it: Yet there may be a holy knowledge in th•se lower things. O would to God thou wert wise, and wouldest understand and know the last things! Ut Saperes quae Dei sunt, intelligeres quae mundi sunt, praevideres quae inferni sunt, Bern. That thou wert wise in the things of God, wouldst understand the vanities of this world, and fore-see the torments of hell. Profecto Inferna horreres, superna appeteres, quae ad manum sunt contemneres. Thou wouldest abhor the plagues of hell, desire the joys of heaven, despise the temptations of earth. The great affection we bear to the world, shows that we know it not.