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

We know not the time. Christ says that the son of man himself knows not the day of judgement. What, doth not CHRIST know it? Without question he knew it as he is God; though as man he might be ignorant of it. For he said, none knows, No not the son of man; but the Son of God knew it. He knew it not, not because he could not, but because he would not. Ne illam molestiùs feramus ignorantiam, quae cum Christo & Angelis nobis communis est, Bern. That we might contentedly bear that ignorance, which is common to us with CHRIST and the Angels. But men sick of lingering consumptions do know their time: No, but still they languish in hope, and know not the hour of their dissolution. But HeZekiah was promised the addition of fifteen years; therefore he knew how long he should live. We answer, this was by special revelation, and who else was so ascertained? Yea, rather this was a conditional and limited promise, depending on the order of second causes. For Hezekiahs body was not impassible, nor incorruptible: but God did repair the defects of nature, and extend it to the possibility of ⟨p. 274⟩fifteen years; upon the implicit condition of repentance. No man knows his appointed time. Ne inquiras prohibitum, ne perdas concessum. Inquire not after that which is concealed, lest thou lose that which is granted. Tutum est nescire quod tegitur: a man may safely be ignorant of that, which he is not bound to know. They are wretched men, that run to Sooth-sayers for such predictions: Periculosa disquisitio, when God hath locked it up, to offer to pick it with a false key. Some depart in youth, others in age: some fruit is plucked violently from the tree, other drops down with mature ripeness; all must fall. The corn is sometimes bitt•• in the spring, often trod down in the blade, never fails to be cut up in the ear, whe• it is ripe. Mori nil certius, quando, nil incertius. There is nothing more sure that death, nothing more unsure than then time of death. Moses and Aaron were certain to die, and never to enter into Canaan: but they were not certain when they should see Canaan from the mounts, and so die. It is a common fault, to run ill courses in health; and to allow themselves the time of a lingering sickness, to make ready for death: as if God were bound to give them so long warning. But he often disappoints them:

We know not the time. Christ saies that the sonne of man himselfe knowes not the day of judgement. What, doth not CHRIST know it? Without question he knew it as he is God; though as man he might be ignorant of it. For he said, none knowes, No not the sonne of man; but the Sonne of God knew it. He knew it not, not because he could not, but because he would not. Ne illam molestiùs feramus ignorantiam, quae cum Christo & Angelis nobis communis est, Bern. That we might contentedly beare that ignorance, which is common to us with CHRIST and the Angels. But men sicke of lingring consumptions doe know their time: No, but still they languish in hope, and know not the houre of their dissolution. But HeZekiah was promised the addition of fifteene yeeres; therfore he knew how long he should live. We answer, this was by speciall revelation, and who else was so ascertained? Yea, rather this was a conditionall and limited promise, depending on the order of second causes. For Hezekiahs body was not impassible, nor incorruptible: but God did repaire the defects of nature, and extend it to the possibility of