Christs result of his fathers pleasure. Or His assent to his fathers sentence. Wherein is shewed, both the nature and danger of wisdom and prudence in naturall men. / By David Bramley, a preacher of the Gospell.
Mat, 11.20) for their impenitency, laying before them their misery, in the miserable condition of Tyre and Sidon, (Cities which in all brobability would be and are damned) and of Sodom (which without all probability was and are damned, 2 Pet. 2, 6. Iude 7.) Mat. 11.21.24.
Mathew, 11.20) for their impenitency, laying before them their misery, in the miserable condition of Tyre and Sidon, (Cities which in all brobability would be and Are damned) and of Sodom (which without all probability was and Are damned, 2 Pet. 2, 6. Iude 7.) Mathew 11.21.24.
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for that he made them through the manifestation of the favour of his knowledge by them in every place, a sweet favour of Christ unto God, in them that are saved,
for that he made them through the manifestation of the favour of his knowledge by them in every place, a sweet favour of christ unto God, in them that Are saved,
or word doth appeare for good or evill to men, we should give him thanks. 1 Thes. 5.18. Rev. 19.1.7. Sect. 2. Iesus answered and said, I thanke thee, whence we may observe.
or word does appear for good or evil to men, we should give him thanks. 1 Thebes 5.18. Rev. 19.1.7. Sect. 2. Iesus answered and said, I thank thee, whence we may observe.
Sect. 3. I thank the O Father, as if Christ had said, I rejoyce that God is thus glorified (in his justice and mercy, by the effects of his word and works in men) for he is my Father. Whence we may observe,
Sect. 3. I thank the Oh Father, as if christ had said, I rejoice that God is thus glorified (in his Justice and mercy, by the effects of his word and works in men) for he is my Father. Whence we may observe,
but when I more or lesse know God to be my Father, then I can see his love to me in all things, drawing me from a principle of unfained love, to be thankfull to aim in, and for all things.
but when I more or less know God to be my Father, then I can see his love to me in all things, drawing me from a principle of unfeigned love, to be thankful to aim in, and for all things.
or beneath thee, why shouldst thou feare any want, or distrust thy Fathers providence for thee? Learne of rich mens children, who whilst they are under age, have no power over their Fathers estate,
or beneath thee, why Shouldst thou Fear any want, or distrust thy Father's providence for thee? Learn of rich men's children, who while they Are under age, have no power over their Father's estate,
and yet from what estate they see of their Fathers in his own hands and in the hands of tenants and servants, they gather assurance of maintenance from their Father by that estate,
and yet from what estate they see of their Father's in his own hands and in the hands of tenants and Servants, they gather assurance of maintenance from their Father by that estate,
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least ye forfeit all to him, and he call you to a strict account and turne you out of your Stewardship, see that as good Stewards of God you give his family a portion in due season,
lest you forfeit all to him, and he call you to a strict account and turn you out of your Stewardship, see that as good Stewards of God you give his family a portion in due season,
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be good in your place lest you come to disgrace, be liberall, lest you come to misery all, make to your selves friends of the Mammon of unrighteousnesse, that when ye faile, they may receive you into everlasting habitations;
be good in your place lest you come to disgrace, be liberal, lest you come to misery all, make to your selves Friends of the Mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations;
if therefore ye have not been faithfull in the unrighteous Mammon, who will commit to your trust the true riches? and if you have not been faithfull in that which is another mans, who shall give you that which is your own? Luk. 16.9, 10, 11, 12. Let this be the rich mans Motto,
if Therefore you have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches? and if you have not been faithful in that which is Another men, who shall give you that which is your own? Luk. 16.9, 10, 11, 12. Let this be the rich men Motto,
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not by taking any knowledge from him, that he had, but by not giving more knowledge to him than he had. And Gen. 18.17. And the Lord said, shall I hide from Abraham that thing which I doe.
not by taking any knowledge from him, that he had, but by not giving more knowledge to him than he had. And Gen. 18.17. And the Lord said, shall I hide from Abraham that thing which I do.
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Wherefore as ignorance of Christ, and hardnsse of heart against Christ are evill, and as God hath no evill nor cannot be the Author nor Actor of evill;
Wherefore as ignorance of christ, and hardnsse of heart against christ Are evil, and as God hath no evil nor cannot be the Author nor Actor of evil;
Vse. This therefore (according to what I conceive) shewes clearly, that no naturall man hath free will or power in himselfe to believe in Christ to salvation and glory. Ier. 10.23. and 13.23.
Use. This Therefore (according to what I conceive) shows clearly, that no natural man hath free will or power in himself to believe in christ to salvation and glory. Jeremiah 10.23. and 13.23.
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but Christ the second Adam came to (and did) restore to the first Adam, and to all his posterity all that they have lost. Rom. 5.14. — 19. Therefore all Adams posterity, which are all men, have free will to good and to believe to salvation and glory.
but christ the second Adam Come to (and did) restore to the First Adam, and to all his posterity all that they have lost. Rom. 5.14. — 19. Therefore all Adams posterity, which Are all men, have free will to good and to believe to salvation and glory.
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Secondly, Because Adam in innocency was but a meere naturall man, whose holinesse was but a naturall holynesse, consisting onely of an innocency of all evill,
Secondly, Because Adam in innocency was but a mere natural man, whose holiness was but a natural holiness, consisting only of an innocency of all evil,
to wit, imperfection of body, weaknesse, sicknesse, excessive cold, and heate, and all other evils that are incident to the nature and condition of man in this world, which Adam with the •osse of free will as aforesaid (which I deny that ever he had it by nature to loose) procured by his fall.
to wit, imperfection of body, weakness, sickness, excessive cold, and heat, and all other evils that Are incident to the nature and condition of man in this world, which Adam with the •osse of free will as aforesaid (which I deny that ever he had it by nature to lose) procured by his fallen.
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but we see Jesus, who was made a little lower then the Angels, for, or by the suffering of death, crowned with glory and honour, that he by the grace of God should tast death for every man;
but we see jesus, who was made a little lower then the Angels, for, or by the suffering of death, crowned with glory and honour, that he by the grace of God should taste death for every man;
the time will come when all their power will be over, and all things restored againe according to the worth and dignity of the death of Christ, the time thereof is at hand, but it is not yet;
the time will come when all their power will be over, and all things restored again according to the worth and dignity of the death of christ, the time thereof is At hand, but it is not yet;
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and therefore it is said to be expected or waited for by the Saints themselves. Rom. 8.23. We our selves greane within our selves waiting for the adoption to wit, the redemption of our body. Eph. 4.30. Grieve not the holy Spirit of God, whereby we are sealed unto the day of redemption.
and Therefore it is said to be expected or waited for by the Saints themselves. Rom. 8.23. We our selves greane within our selves waiting for the adoption to wit, the redemption of our body. Ephesians 4.30. Grieve not the holy Spirit of God, whereby we Are sealed unto the day of redemption.
Therefore he saith, ( Luk. 21.27.28.) after he had declared to his people the signes of his second coming, And then shall they see the Sonne of man coming in a Cloud with Power and great glory.
Therefore he Says, (Luk. 21.27.28.) After he had declared to his people the Signs of his second coming, And then shall they see the Son of man coming in a Cloud with Power and great glory.
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for the redemption draweth nigh, and hence it is said, Act. 3.20, 21. And he shall send Jesus Christ, which before was preached unto you, whom the heaven must receive,
for the redemption draws High, and hence it is said, Act. 3.20, 21. And he shall send jesus christ, which before was preached unto you, whom the heaven must receive,
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Wherefore if it were granted that Adam by his fall lost free will to believe in Christ to salvation and glory, (which I deny) and Christ by his death hath restored it to Adam and his posterity againe;
Wherefore if it were granted that Adam by his fallen lost free will to believe in christ to salvation and glory, (which I deny) and christ by his death hath restored it to Adam and his posterity again;
yet it would be but potentially as the harvest is in the seede. Gen. 1.11, 12. Sect. 6. I thanke thee, because thou hast hid these things. whence Observe,
yet it would be but potentially as the harvest is in the seed. Gen. 1.11, 12. Sect. 6. I thank thee, Because thou hast hid these things. whence Observe,
or children, &c. as for the glory of his mercy in the salvation of our Parents or children, or of our selves. &c. Sect. 7. Thou hast hid these things from the wise and prudent, that is, both from the wisdom and prudence of this world, 1 Cor. 1.21. In the wisdom of God, the world by wisdom knew not God.
or children, etc. as for the glory of his mercy in the salvation of our Parents or children, or of our selves. etc. Sect. 7. Thou hast hid these things from the wise and prudent, that is, both from the Wisdom and prudence of this world, 1 Cor. 1.21. In the Wisdom of God, the world by Wisdom knew not God.
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Doct. That all worldly wisdom and prudence, is so farre from attaining the knowledge of Christ, that in anaturall man (above all things) it obscures and hides Christ from him,
Doct. That all worldly Wisdom and prudence, is so Far from attaining the knowledge of christ, that in anaturall man (above all things) it obscures and hides christ from him,
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as heathen teachers and writers (the greatest naturallists and seacrhers into nature) have observed, Plato affirmeth, that there is set in the soul of man coming into the world, certain species,
as heathen Teachers and writers (the greatest naturalists and seacrhers into nature) have observed, Plato Affirmeth, that there is Set in the soul of man coming into the world, certain species,
Wherefore Socrates (in the books of science) resembleth himself to a Midwise, his words are these, In teaching young men, I did put into them no science,
Wherefore Socrates (in the books of science) resembles himself to a Midwise, his words Are these, In teaching young men, I did put into them no science,
and at enmity against God, Nay the carnall minde is enmity it selfe against God, (insomuch as) it is (not onely) not subject to the Law of God, (but also it) neither indeede can be. Rom. 8.7.
and At enmity against God, Nay the carnal mind is enmity it self against God, (insomuch as) it is (not only) not Subject to the Law of God, (but also it) neither indeed can be. Rom. 8.7.
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Therefore all naturall wisdom, and prudence in naturall things in a naturall man, are so far from attaining the knowledge of Christ, that it hides Christ from him, and hinders him from Christ.
Therefore all natural Wisdom, and prudence in natural things in a natural man, Are so Far from attaining the knowledge of christ, that it hides christ from him, and hinders him from christ.
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because it cannot acquire, not in the least measure be a mears to him to procure it in the least measure, it hinders because it conduceth nothing unto this supernatural knowledge;
Because it cannot acquire, not in the least measure be a mears to him to procure it in the least measure, it hinders Because it conduceth nothing unto this supernatural knowledge;
He that is not with me is against me; and he that gathereth not with me, scatereth abroad, saith Christ Mat. 12.30. Reas. 4. Because only by Faith men are able to apprehend and understand Christ, Heb. 11.6.
He that is not with me is against me; and he that gathereth not with me, Scattereth abroad, Says christ Mathew 12.30. Reas. 4. Because only by Faith men Are able to apprehend and understand christ, Hebrew 11.6.
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and prudence will beleeve no more in Religion, then is plain and demonstrative by reason, (and although it may be said, there is nothing true in Religion,
and prudence will believe no more in Religion, then is plain and demonstrative by reason, (and although it may be said, there is nothing true in Religion,
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and that are to be believed by Faith, because they cannot be apprehended, or comprehended, much less demonstrated by reason) now the naturall wise man will beleeve no more then he can take up by natural reason,
and that Are to be believed by Faith, Because they cannot be apprehended, or comprehended, much less demonstrated by reason) now the natural wise man will believe no more then he can take up by natural reason,
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Reas. 5. Because fleshly wisdom, and humane Learning makes men undocible of spiritual things; those who are great Scholers in humane Learning, are ashamed to be taught Divine Lessons.
Reas. 5. Because fleshly Wisdom, and humane Learning makes men undocible of spiritual things; those who Are great Scholars in humane Learning, Are ashamed to be taught Divine Lessons.
Mt. Bolton who was a man of very pregnant wit, and a great Scholar, and a Batchelor of Divinity, acknowledged (as we may read in the relation of his life and death) that before his conversion, he accounted all Divinity,
Mt. Bolton who was a man of very pregnant wit, and a great Scholar, and a Bachelor of Divinity, acknowledged (as we may read in the Relation of his life and death) that before his conversion, he accounted all Divinity,
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but the wisdom and learning of Divinity) wherefore all natural, and Scholasticall wisdom in a naturall man hides Christ from him, and hinders him from Christ.
but the Wisdom and learning of Divinity) Wherefore all natural, and Scholastical Wisdom in a natural man hides christ from him, and hinders him from christ.
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Where is the wise? Where is the Scribe? Where is the Disputer of this world? hath not God made soolish the wisdom of this world? for after that, in the wisdom of God, the world by wisdom knew not God:
Where is the wise? Where is the Scribe? Where is the Disputer of this world? hath not God made soolish the Wisdom of this world? for After that, in the Wisdom of God, the world by Wisdom knew not God:
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and another main reason to the same effect, we finde in the 1. Cor. 1.17. Christ sent me to preach the Gospel, not with wisdom of words, lest the crosse of Christ should be made of none effect.
and Another main reason to the same Effect, we find in the 1. Cor. 1.17. christ sent me to preach the Gospel, not with Wisdom of words, lest the cross of christ should be made of none Effect.
others wil not hear unlearned men, because they are not learned, and so their humane-Wisdom, and prudence prevents their whole mans eternal happiness, and procures their everlasting misery.
Others will not hear unlearned men, Because they Are not learned, and so their humane-Wisdom, and prudence prevents their Whole men Eternal happiness, and procures their everlasting misery.
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and ignorant men have not skill to do, and therefore Paul doth most earnestly exhort Timothy to avoid such humane skill in Divine things, 1 Tim. 6.20, 21. O Timothy keepe that which is committed to thy trust, avoiding prophaine and vaine bablings,
and ignorant men have not skill to do, and Therefore Paul does most earnestly exhort Timothy to avoid such humane skill in Divine things, 1 Tim. 6.20, 21. Oh Timothy keep that which is committed to thy trust, avoiding Profane and vain babblings,
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or light, which some professing have erred concerning the saith, now an errour you know is a taking up of somthing more or lesse for truth that is not truth,
or Light, which Some professing have erred Concerning the Says, now an error you know is a taking up of something more or less for truth that is not truth,
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and to rective the darknesse of error for the light of truth, hence the Prophet saith of those that are in a wofull or naturall condition, that they say conceining evill, it is good,
and to rective the darkness of error for the Light of truth, hence the Prophet Says of those that Are in a woeful or natural condition, that they say conceining evil, it is good,
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wherefore now, thou that art a Father of Children, that are naturally unconverted, and thou bringest them up Scollers, thou knowest not what wrong thou dost them,
Wherefore now, thou that art a Father of Children, that Are naturally unconverted, and thou bringest them up Scholars, thou Knowest not what wrong thou dost them,
for while thy Children are weake in fleshly wisdome and prudence, or humane learning, they are of the number of those of whom there are many to be saved,
for while thy Children Are weak in fleshly Wisdom and prudence, or humane learning, they Are of the number of those of whom there Are many to be saved,
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but when he is made wise in the said Arts, he is so wise and willing to deceive himselfe, that he is of that sort of people whereof God calles but few to the knowledge of himselfe,
but when he is made wise in the said Arts, he is so wise and willing to deceive himself, that he is of that sort of people whereof God calls but few to the knowledge of himself,
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as it would to reveale them unto babes, to wit, the ignorant and illiterate, for he said to Paul, my strength is made perfect in weaknesse 2 Cor. 12.9. all which is more, yea, most manifest in the 1 Cor. chapt. 1. verse 19. to the end of the Chapter, to which end pray reade it.
as it would to reveal them unto babes, to wit, the ignorant and illiterate, for he said to Paul, my strength is made perfect in weakness 2 Cor. 12.9. all which is more, yea, most manifest in the 1 Cor. Chapter. 1. verse 19. to the end of the Chapter, to which end pray read it.
Object. 2. God hath decreed who shall be saved and glorified among men, and this foundation of God standethsure, having the Seale, the Lord knowes who are his, 2 Tim. 2.14.
Object. 2. God hath decreed who shall be saved and glorified among men, and this Foundation of God standethsure, having the Seal, the Lord knows who Are his, 2 Tim. 2.14.
Wherefore it is not all that we can doe ither by giving to, or by taking from our children any thing that can either save them if they are not appointed thereunto bp God,
Wherefore it is not all that we can do ither by giving to, or by taking from our children any thing that can either save them if they Are not appointed thereunto Bishop God,
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Answ. To breed thy child a Scholler as aforesaid, upon this ground, is all one as if thou shouldest not give thy child food because his daies are determined,
Answer To breed thy child a Scholar as aforesaid, upon this ground, is all one as if thou Shouldst not give thy child food Because his days Are determined,
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Matt. 11.25, 26. 1 Cor. 1.26. therefore God hath commanded us not to breed our unregenerate children, or any others in that estate Scholers as aforesaid (as when he commands us to honour our parents, Exod. 20.12.
Matt. 11.25, 26. 1 Cor. 1.26. Therefore God hath commanded us not to breed our unregenerate children, or any Others in that estate Scholars as aforesaid (as when he commands us to honour our Parents, Exod 20.12.
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therein he commands us not to dishonour them) thou shalt not put a stumbling block before the blind, Lev. 1914. Object. 3.1 Cor. 14.14. there saith Paul, I thanke God I speake with tongues more then you all ▪ and verse, 5. I would that you all speak with tongues, and verse 39. forbid not to speak with tongues.
therein he commands us not to dishonour them) thou shalt not put a stumbling block before the blind, Lev. 1914. Object. 3.1 Cor. 14.14. there Says Paul, I thank God I speak with tongues more then you all ▪ and verse, 5. I would that you all speak with tongues, and verse 39. forbid not to speak with tongues.
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and therefore this doth not at all warrant men in their breeding their Children, or others unregenerate, Scholers in the learned Arts, which are the substance, matter,
and Therefore this does not At all warrant men in their breeding their Children, or Others unregenerate, Scholars in the learned Arts, which Are the substance, matter,
cc av d vdz xx p-acp d vvb n2 p-acp po32 n-vvg po32 n2, cc n2-jn j, n2 p-acp dt j n2, r-crq vbr dt n1, n1,
and is distinct from them, for it is no more humane learning for an Englishman to speake the tongues of Hebrew, Greek, &c. then it is for a Greek or a Hebrew to speak English, French, Irish, &c. a naturall man may speak with tongues,
and is distinct from them, for it is no more humane learning for an Englishman to speak the tongues of Hebrew, Greek, etc. then it is for a Greek or a Hebrew to speak English, French, Irish, etc. a natural man may speak with tongues,
cc vbz j p-acp pno32, c-acp pn31 vbz av-dx av-dc j n1 p-acp dt np1 pc-acp vvi dt n2 pp-f njp, jp, av av pn31 vbz p-acp dt jp cc dt njp pc-acp vvi jp, jp, jp, av dt j n1 vmb vvi p-acp n2,
and therefore my Doctrine is not against naturall mens learning the tongues, but against their learning the scholasticall Arts, which in a naturall man darknesse,
and Therefore my Doctrine is not against natural men's learning the tongues, but against their learning the scholastical Arts, which in a natural man darkness,
cc av po11 n1 vbz xx p-acp j ng2 n1 dt n2, cc-acp p-acp po32 n1 dt j n2, r-crq p-acp dt j n1 n1,
Ʋse 2. Is it so that naturall wisdome and humane prudence in a naturall man, is so farre from attaining the knowledge of Christ, that it hides Christ from him,
Ʋse 2. Is it so that natural Wisdom and humane prudence in a natural man, is so Far from attaining the knowledge of christ, that it hides christ from him,
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as thus, grant that of each sort of these there were an hundred, and of those that are wise or learned men after the flesh, there were but one onely to be saved,
as thus, grant that of each sort of these there were an hundred, and of those that Are wise or learned men After the Flesh, there were but one only to be saved,
c-acp av, vvb d pp-f d n1 pp-f d a-acp vbdr dt crd, cc pp-f d cst vbr j cc j n2 p-acp dt n1, pc-acp vbdr p-acp crd j pc-acp vbi vvn,
and but a few from the more wise and learned sort of sinners, saith the Apostle, 1 Cor. 1.26. for you know your calling Brethren, how that not many wise men after the flesh — are called;
and but a few from the more wise and learned sort of Sinners, Says the Apostle, 1 Cor. 1.26. for you know your calling Brothers, how that not many wise men After the Flesh — Are called;
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or one weake in understanding (I say not void of understanding) and both unconverted, the weaker or ignoranter sinner is more like to be a sinner then the other,
or one weak in understanding (I say not void of understanding) and both unconverted, the Weaker or ignoranter sinner is more like to be a sinner then the other,
cc crd j p-acp n1 (pns11 vvb xx j pp-f n1) cc d vvn, dt jc cc jc n1 vbz av-dc j pc-acp vbi dt n1 cs dt n-jn,
nor dispaire for their own weaknesse, and illiteratenesse, and let not the learned, wise, unconverted men after the flesh, disdaine, nor contemn the illiterate ignorant ones,
nor despair for their own weakness, and illiterateness, and let not the learned, wise, unconverted men After the Flesh, disdain, nor contemn the illiterate ignorant ones,
ccx vvi p-acp po32 d n1, cc n1, cc vvb xx dt j, j, vvn n2 p-acp dt n1, n1, ccx vvb dt j j pi2,
Vse. 3. Seeing that naturall wisdom and humane prudence or learning in a naturall man, is so farre from attaining the knowledge and divine learning of Christ, that it hides Christ from him,
Use. 3. Seeing that natural Wisdom and humane prudence or learning in a natural man, is so Far from attaining the knowledge and divine learning of christ, that it hides christ from him,
vvb. crd vvg cst j n1 cc j n1 cc n1 p-acp dt j n1, vbz av av-j p-acp vvg dt n1 cc j-jn n1 pp-f np1, cst pn31 vvz np1 p-acp pno31,
as Paul was, and hath Christ revealed himself to thee, and converted thee to himself as he did Paul, then behold in this similitude Gods mercy to thy soule more then to other converts that are ignorant and illiterate in comparison of thee, suppose there were 10. Traytors,
as Paul was, and hath christ revealed himself to thee, and converted thee to himself as he did Paul, then behold in this similitude God's mercy to thy soul more then to other converts that Are ignorant and illiterate in comparison of thee, suppose there were 10. Traitors,
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now of those 2. sorts of people, one of them consists of unlearned ignorant men, women, &c. the other sort consists of learned wise men after the flesh,
now of those 2. sorts of people, one of them consists of unlearned ignorant men, women, etc. the other sort consists of learned wise men After the Flesh,
av pp-f d crd n2 pp-f n1, crd pp-f pno32 vvz pp-f j j n2, n2, av dt j-jn n1 vvz pp-f j j n2 p-acp dt n1,
now when God converts one of the wiser and learnedst, doth he not shew more mercy to him that he converts and calles out of the wiser sort of whom he will save but a few,
now when God converts one of the Wiser and Learnedest, does he not show more mercy to him that he converts and calls out of the Wiser sort of whom he will save but a few,
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then he doth shew to him whom he saves out of the ignorantest and weakest sort of whom he saves many, it being many to one that he is saved, and comparatively;
then he does show to him whom he saves out of the ignorantest and Weakest sort of whom he saves many, it being many to one that he is saved, and comparatively;
cs pns31 vdz vvi p-acp pno31 ro-crq pns31 vvz av pp-f dt js cc js n1 pp-f ro-crq pns31 vvz d, pn31 vbg d p-acp pi cst pns31 vbz vvn, cc av-j;
and as he exceeded them in human parts and learning, so he did exceed them in the love and service of God, we finding none like him in resolution and labour for God. 1 Cor. 15.10.
and as he exceeded them in human parts and learning, so he did exceed them in the love and service of God, we finding none like him in resolution and labour for God. 1 Cor. 15.10.
cc c-acp pns31 vvd pno32 p-acp j n2 cc n1, av pns31 vdd vvi pno32 p-acp dt n1 cc n1 pp-f np1, pns12 vvg pi av-j pno31 p-acp n1 cc n1 p-acp np1. crd np1 crd.
wherefore thou that art a convert of his sort, know that thou mayst be equall in thy love and obedience to God with converts of the other sort in their love and obedience to God,
Wherefore thou that art a convert of his sort, know that thou Mayest be equal in thy love and Obedience to God with converts of the other sort in their love and Obedience to God,
Vse. 4. Shewing the folly and blindnesse of the world in their making fleshly wisdome and humane learning in a man though he be naturall and altogether carnall as all sufficient to enable him for the worke of the preaching of the Gospell,
Use. 4. Showing the folly and blindness of the world in their making fleshly Wisdom and humane learning in a man though he be natural and altogether carnal as all sufficient to enable him for the work of the preaching of the Gospel,
vvb. crd vvg dt n1 cc n1 pp-f dt n1 p-acp po32 n-vvg j n1 cc j n1 p-acp dt n1 cs pns31 vbb j cc av j c-acp d j pc-acp vvi pno31 p-acp dt n1 pp-f dt vvg pp-f dt n1,
and the clearer he is in any science or knowledg humane without Christ, the darker he is in the knowledge of Christ, the more a man knowes without him the more he is ignorant of him, Ma•. 6.22, 23. the light of the Body is the eye;
and the clearer he is in any science or knowledge humane without christ, the Darker he is in the knowledge of christ, the more a man knows without him the more he is ignorant of him, Ma•. 6.22, 23. the Light of the Body is the eye;
