and so constrains it to go naked before the Will, and thereby it appears what it is, [Greek or Hebrew], sinning sin, Rom. 7. 13. [Greek or Hebrew] the evil of evils, Hos. 10. 15. altogether evil, and nothing but evil; and now how can the Will embrace it as good? How can it choose but reject it as evil? Now, if ever, shall Sin be crucified. Male-factors were first stripped and then crucified: Sin in its Attire is a King in its Robes ⟨p. 469⟩sitting on the Heart as a Throne; but Sin stripped naked by the Understanding is a Malefactor ready for the Cross, and there the Will will surely nail it; the yoke shall be destroyed because of the anointing, saith the Prophet, Isai. 10. 27. Sin is a Yoke upon the Will fastened there by a lye, an appearance of some false Good, but the Anointing (which is truth, 1 Joh. 2. 27.) reveals the lye, and then off comes the yoke. Doth Sin proffer a World? This Anointing is an inward Ecclesiastes crying out, All is vanity; Doth it proffer Honours or Riches or Pleasures? What for a Soul, a Christ, a God? No cheat like that, saith the Anointing; Doth it promise Happiness? You do but flatter and lye, saith the Anointing, you have nothing but Death and Hell to bestow. Christ was manifested, [Greek or Hebrew] that he might dissolve the works of the devil, that is, sins in men, 1 Joh. 3. 8. and he dissolves them by this Anointing. Sin is in union with the Will, because Sin is in composition with some seeming Good; break the composition between Sin and the seeming Good, and you dissolve the union between Sin and the Will. The worldly Man's Will is in union with his Sin, because his Sin is in composition with the World; ⟨p. 470⟩break the composition by a right Understanding, make him indeed see that the World is but [Greek or Hebrew], a figure or fashion, and Riches but a thing that is not; dissolve the World by Faith, and instantly the Sin will drop out of his Will, for Sin as mere Sin will not down with the Will. If therefore the compound of apparent Goodness be once broken by the Understanding, the Will must needs cast it out as altogether evil, because it is an Object capable of its embraces.
and so constrains it to go naked before the Will, and thereby it appears what it is, 〈non-Latin alphabet〉, sinning sin, Rom. 7. 13. 〈non-Latin alphabet〉 the evil of evils, Hos. 10. 15. altogether evil, and nothing but evil; and now how can the Will embrace it as good? How can it chuse but reject it as evil? Now, if ever, shall Sin be crucified. Male-factors were first stripped and then crucified: Sin in its Attire is a King in its Robes ⟨p. 469⟩sitting on the Heart as a Throne; but Sin stript naked by the Understanding is a Malefactor ready for the Cross, and there the Will will surely nail it; the yoke shall be destroyed because of the anointing, saith the Prophet, Isai. 10. 27. Sin is a Yoke upon the Will fastened there by a lye, an appearance of some false Good, but the Anointing (which is truth, 1 Joh. 2. 27.) reveals the lye, and then off comes the yoke. Doth Sin profer a World? This Anointing is an inward Ecclesiastes crying out, All is vanity; Doth it profer Honors or Riches or Pleasures? What for a Soul, a Christ, a God? No cheat like that, saith the Anointing; Doth it promise Happiness? You do but flatter and lye, saith the Anoining, you have nothing but Death and Hell to bestow. Christ was manifested, 〈non-Latin alphabet〉 that he might dissolve the works of the devil, that is, sins in men, 1 Joh. 3. 8. and he dissolves them by this Anointing. Sin is in union with the Will, because Sin is in composition with some seeming Good; break the composition between Sin and the seeming Good, and you dissolve the union between Sin and the Will. The worldly Man's Will is in union with his Sin, because his Sin is in composition with the World; ⟨p. 470⟩break the composition by a right Understanding, make him indeed see that the World is but 〈non-Latin alphabet〉, a figure or fashion, and Riches but a thing that is not; dissolve the World by Faith, and instantly the Sin will drop out of his Will, for Sin as mere Sin will not down with the Will. If therefore the compound of apparent Goodness be once broken by the Understanding, the Will must needs cast it out as altogether evil, because it is an Object capable of its embraces.
