f Pet.,.; c lohri13.i7 C ti AP.4, A Expo /itioat upon the firff V a R. 5 the wonder is móre to-fee an 'ignorant man reflrained from any fnne,then running into foulet} abominations. O or indeuour fliotild be the more to come out of this iç danz;erous:i ft reäfthèdeasitl : and as Posit prayes, r to be filiéd r'ith all .loa! °re andfpirituallvnderf¢andin. Rea_ forismrany bane beene often pietfed. This of the Apoflle Lit nor be forgotten; char it is the mother, not ofdeuori- on; búi of a bh`rhln:t iëri' That ignoranrs are kept from g,olfeic tins, is of Gods crouidencewithholding tenip- aatíons: were they tempted, ìo queftion, to them they would run with as great greedintfe,as they do to thofe wherein they new wal;1ow. 'They k en, not God,Somc knowledge they hadof God, but incff etc ?all to retGrme them ; that knowledge is efleemed ignorance. Erroneous -and vnfrr.itfo,ll rçnoriledge is in efleeme ae no k,iowledoe, in truth no better then ignorance. Ifany>%gn feeme to know; ne lec`tin Ve tr,a's',' he fir diind and cannotfee farreoff : his knowledge is as no knowledge. Firf},in re- fpeet.of any honour that conies to God,ali is as one. Dif- ob-edience whether in ignorance or knowledge, difho- notirs God. Secondly, in regard ßfcheircornforr, all is as one : no more comfort`hath fùch á man in his tidle&nowledce,then the veriefl Idiot in his ignorance. l.eárne we that haue received to know God, to (hew the power ofour knowledge in holy prat }ice. If anyfay he IZnowes God, and f èépcs not hi,r Comrnandenieñts, he is a lyar, and there is no truth in hirn.Gods grace harh beene marueilous to vs in the mean es of knowledge ; happy were we, if wee Were not defeetiue in that that neerliet} concernes our comfort. But how it.f}ly may we corn- plaine, as Seneca, on like occafion ? Pof;t f -uns dogi prodi -' erupt, Boni deierunt, andwe haue learnd to difpute,not to liue. Difputants we liane many arnongft Chrif}ians,moe then prae}ickoMoralif}s. Curious fòules labouting for know- i 72' -
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