A supplement to The Morning-exercise at Cripple-Gate, or, Several more cases of conscience practically…

The next thing to be explicated by us, is the Object of this prohibition; which is the World, and the things therein. The Greek name [Greek or Hebrew] was as it is said, first given to the World, by Pythagoras, from [Greek or Hebrew], to adorn: it being, as it were, an house, hung with all manner of rich and beautiful ornaments, of Divine Wisdom, Power, and Goodness, Rom. 1.20. and in this regard the World is, in its kind and measure, amiable and love-worthy, But John seems to take the World here in a more limited and narrow sense, as it is the fuel of Lust, and repugnant to, and incoherent with the Father. For as I before premised, it is usual with John to make use of notions, which are of a lax and general import, in a more strict and confined sense. Thus 1 John 3.9. Whosoever is born of God doth not commit sin. Which must be understood in a strict confined sense, i. e. with a plenitude of will, as wicked men do. So in our text, love not, i. e. in a strict sense, with a plenitude, and Bent of heart. The world, i. e. for it self, as the fuel of lust, and contrary to God. There is a regular and lawful love of the world, when it is in an inferior degree, and in subordination to God; but that which John here prohibits, is an irregular and inordinate love to the world for it self, in competition with, or opposition to the love of the Father, as v. 16.

The next thing to be explicated by us, is the Object of this prohibition; which is the World, and the things therein. The Greek name 〈non-Latin alphabet〉 was as it is said, first given to the World, by Pythagoras, from 〈non-Latin alphabet〉, to adorn: it being, as it were, an house, hung with all manner of rich and beautiful ornaments, of Divine Wisdom, Power, and Goodness, Rom. 1.20. and in this regard the World is, in its kind and measure, amiable and love-worthy, But John seems to take the World here in a more limited and narrow sense, as it is the fuel of Lust, and repugnant to, and incoherent with the Father. For as I before premised, it is usual with John to make use of notions, which are of a lax and general import, in a more strict and confined sense. Thus