All the ways of a man are clean and right in his own eyes. Yet that does not excuse his faults in God's eyes. God understands your thoughts, motives, and the desires of your heart much better than you do. So much the more reason is there for anxious self-examination and testing the conduct by God's word, and, when this has been done to the best of our ability, still to pray for cleansing from faults which have escaped our notice. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.
The heart is deceitful above all things, and desperately sick; who can understand it? "I the LORD search the heart and test the mind, to give every man according to his ways, according to the fruit of his deeds." (Jeremiah 17:9-10 ESV)
A child of God at his worst, hath no true, or real evil upon him, but only the appearance, or outside of the same. A wicked man at his best, hath nothing but that which seemeth to be good, and is (indeede) evil.
And this advantage is most evident on either part and undeniable in both. For first, for the childe of God he hath his part and interest in Christ who having taken part of all the evills incident to the elect, hath by his owne suffering and enduring of them, deprived them of their venyme and poyson, pulled out their sting, and abolished whatsoever was truly evill in them, and sanctifyed them soe, as that he alone did beare them as curses, we (at the most, and the worst) doe undergoe them only as crosses; onto him, they were as just punishments for us, onto us, they are nothing but mercifull chastisemets: they were due to him (in our nature) by law, and became part of the malediction there-of; they come to us, only as tokēs of kindnes & loue, so saith the spirit of God once and againe.
Againe, for the ungodly man, he is miserably gul'd, and cosned, as concerning his condition, having somethings which seeme to be good, but being well sifted, and searched into, are found to be nothing but reall evills. For why? we know, sin and rebellion did not only bring in plagues, wants, and miseries; but also it brought mischeife, and rottennes, and wretchednes, vpon the good things God created for us, and made them evill to us, not in their privation alone, but even in our possession of them also, as was noted in the former advantage. Now this curse that by sin cleaveth to the blessings of God, is (as was also aforesayd) inseparable, to the sinner; because his sin is not removed from him, or satisfied for him, by Christ, unto God, in whome, he himself having no parte or portion, but remaining under the power and rage of sin, and right and posession of Satan, soe doe also, all those things likewise which he doth enjoy, remaine under the malediction of Almighty God, and in them, he is as much deceived as he is in himself, who though
he seeme to be, (at least to himself) as good as any, yea, it may be better, (in his owne conceit) then the best of the Lords beloved ones; is yet, but a lymme of Satan, an impe of hell, and no such man as he made account he was. So that himself is no such person, and all he hath, are nosuch things, as they are conceited to be, being reputed good, but discovered to be stark naught. I look what we are before the Lord, such are all things to us which we have, they can be none other in his sight.
But shall we heare the Holy Ghost speake in this point, and that from them (or rather in them) whose experience doth actually justify that which we doe avouch. Looke (I pray) and observe, yea admire, the Apostle Pauls evidence in this particuler, he was a man that had tried the worst that could be endured, and the worst (he saith) of that he felt, is only this, that it only seemed to be worse then indeed it was found to be; nay, (on the contrary,) that it was but a shadow of evill, and a meere appearance therof, without any substance, or reall sence of the same at all. Take we notice of his words, as we finde them, and we shall see this point impregnable: he speake's (purposely) of his miseries, persecutions, and distresses, of all sorts, and in them all, what saith he? why even this, that the worst of them were not the things themselves they seemed to be, but only some shewes, or outsides of them: their sorrow was no more but this, [As sorrowing and yet all wayes rejoycing] their poverty but this, [As being poore, yet making many rich their want but thus, [As having nothing, yet posessing all things] and soe of the rest, insomuch that he breake's out most affectionately, ver. 11. O Corinthans &c. as if he should say,
Oh deare Christians if you did but know how well it is with us at our worst, how the Lord doth grossly infatuate the Devill, and befoole wicked men, in suffering them to conceit how unhappy we are, through the evills they cast upon us; and how he doth graciously comfort us, in taking away the evill, of all these evills from us, soe as that, we are nothing soe afflicted, or distressed, as they dreame us to be, but (on the quite contrary) we are cheered, comforted, and encouraged, that we can, and doe rejoice exceedingly, in the utmost extremities of all, that they are able by might, or malice, to inflict upon us: if this were but knowne to you as it is felt of us, you would rejoyce together with us, and be persuaded (as we are) that no more misery can come to a true Christian for the profession of religion, then may remayne, and well consort with all the joy, peace, solace, and happines, which hart can wish. And in this declaration the Lord hath enlarged our harts to tell you that truth which the world cannot receive, nor believe; to wit, that the worst we can endure, may consist, with the best we can desire. The mischeifs men bring upon us, of sorrow, want, &c, are but pictures or images of these things; but the joy, fullnes, &c, the Lord give's in the middest of them all, are true, and reall, sound and substantiall consolations.
But now on the other side, for the ungodly, it is not soe with them: all their good things are evills indeede, how good soever they seeme to be. Have we not shewed them to be all in the generall denounced as curses to them from Gods owne mouth, Deut. 28. and if we come to particulers, will not every severall blessing, prooue a curse unto them, upon due search?
They have myrth,* but such as [in the middest wherof the hart is heavy], and doe they not droope many times inwardly, when outwardly they are frolike and joviall? God saith they doe, and some of them have shewed it to be too true; it is but mock-myrth they have, lent them by Satan to delude them a little while, & to be taken from them by God, at a moments warning, whensoever he shall but offer to frowne upon them in the least.
They have wealth, (and the world sayes, that they who have that, have the blessing of God) but what is their wealth? seemingly good, yea that which make's them the best men, in mens judgment: but if you will be judged by God, who hath spoken it, he call's it by so many odious epithets as must needes persuade any man that it is nothing lesse then good indeed: take a few for a taste, is it not called
Hurtfull, Eccle. 5.12. Deceitfull, Mat. 13.22. Dangerous, 1 Tim. 6.17. Filthy lucre, 1 Pet. 5.2. Unrighteous mammon, Luk. 16. With a multitude more of most loathsome appellations to the same purpose, by any one of which, nothing that is truly good, was ever entitled.
And what we say of their wealth, and myrth, might be sayd of the honour, and pleasure, of these men, and of all their contentments whatsoever; all and every of which, upon true and serious inquisition, would be found no such matters, as they are made account to be, in the weake imaginations of wicked men; but things, quite contrary to the great opinion they have of them.
Now what a wide difference, and what a worthy advantage is here? that a childe of Gods worst, is but seeming evill, and true good, and an ungodly mans best, is but seeming good, and true evill? Surely a little deliberation would serve, to a full resolution of any mans choice of these two, which he would have, whether the former condition, or the latter. And this is our second advantage.
From, The saints advantage or The welfare of the faithful, in the worst times A sermon, preached at the Hague the 18. of May, 1623. before the most high, and mighty princess, Elizabeth, by the grace of God, Queene of Bohemia, Countesse Palatine of the Rhene, &c. By John Wing, an unworthy minister of the gospel and pastor to the English Church at Flushing in Zealand.
Mark Passio related what I have found to be a crucial fact. He said that the Dark Occultists that run this world study one thing above all others: how the human mind actually works.
Following along in that, studying the same subject in the manner of "fighting fire with fire", I have found that indeed most humans believe without reservation that they are right, and reinforce this by putting their efforts into finding and proclaiming faults in everyone who disagrees.
Given a grasp of this situation, is it any wonder why Dark Occultists run this world?
It is no wonder that dark occultists have great influence in the world, for the whole world lies in the power of Satan (temporarily).
We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him. We know that we are from God, and the whole world lies in the power of the evil one. And we know that the Son of God has come and has given us understanding, so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life. (1 John 5:18-20 ESV)
But understand this, that in the last days there will come times of difficulty. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power. Avoid such people. For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions, always learning and never able to arrive at a knowledge of the truth. Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith. But they will not get very far, for their folly will be plain to all, as was that of those two men. (2 Timothy 3:1-9 ESV)
EV'ERY, adjective - "each individual of a whole collection or aggregate number"...the only way (inception towards death) sets each one within apart (life) from one another.
Others tempt one with the inversion...aggregation aka abrahamism (father of multitude) aka tikkun olam (healing the world by bringing together) aka e pluribus unum (out of many; one) aka collectivism (many under few) etc.
If highest stands under lowest; then...
Reasoning (want vs not want) implies a conflict over the suggestion by another, hence ignoring self. Can you describe a conflict of reason that isn't about something suggested by others?
Aka good vs evil...reasoning over suggested moralism aka rules of behavior suggested by another, tempting one to remain conflicted (reasoning) with others.
HEART (hollow muscular organ that circulates blood)...how could an inside be hollow if it implies being within an outside?
Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory. None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. But, as it is written, "What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him"-- these things God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God. For who knows a person's thoughts except the spirit of that person, which is in him? So also no one comprehends the thoughts of God except the Spirit of God. Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned. The spiritual person judges all things, but is himself to be judged by no one. "For who has understood the mind of the Lord so as to instruct him?" But we have the mind of Christ. (1 Corinthians 2:6-16 ESV)
a) secret (Latin seco; to divide) implies division of whole into partial, hence one being a part within aka im-part.
b) wisdom implies division of WIS (wise; to know; to perceive) and DOM (dominance). What one perceives are moving differences, hence motion dominating the differences within.
c) to hide implies ones choice to ignore everything perceivable offered to each ones perception, by consenting to suggestions of others. Suggested (information) represents a self imposed layer/blanket/cover of ignorance upon perceivable (inspiration).
Ignorance conceals discernment; hence tempting one to withdraw self from perceivable reality into suggested fiction, which in return permits others to exploit that.
Nature doesn't impress durable (to write) it impresses (inception towards death) perishable (life), hence the need to sustain self within wanted temptation.
Others suggest the written to engrave letters upon the consenting one, hence one being tempted to "let" another direct ones being en (in; into) grave (to bury; deposit; inhume) aka burying one under the suggested word aka depositing suggested information within ones consenting mind/memory.
Spirit (Latin spiro; to breathe) implies adaptation of partial (life) within whole (inception towards death); which reveals the "unseen" motion. Notice that one cannot see ones inception and death, since one exists in-between the momentum of motion, hence motion driving momentum (balance) through center (choice).
Action (motion) impresses itself (through momentum) into reactions...that implies adaption of reaction (life) within action (inception towards death) aka inhaling the impressing (loss), while exhaling as the expression (growth). That implies spirit (to breathe).
Nature doesn't search (finding outcome); since it implies origin of everything coming to be within. Those within tempt each other with suggested progressivism to seek outcomes, while ignoring perceivable origin.
In other words...others suggest "lost" to tempt one to ignore being temporary growth (life) within ongoing loss (inception towards death)...the former tempts one to seek; while the latter inspires one to resist.
Sleight of hand: seek and destroy aka those who seek shall find destruction.
Thinking in words implies ones consent to suggested definitions (fixed) by another, hence permitting others to define (idolatry); redefine (revisionism) and contradict (talmudic reasoning) the suggested definitions at will, while one ignores perceivable inspiration (moving).
In short...knowledge implies moving; thinking about suggested affixes one to others, hence Latin religio - "to bind anew". Those suggesting are permitted to control the confines of ones "thinking" if one consents.
As long as the many consent to think about what the few are suggesting; so long will the few know that the outcome of any thought will be self destructive, and that the entrance of every thought was ignorance.
It's the few who control "think-tanks", while the many willingly drown themselves within.
How could one receive "nothing" without "everything" going through one?
Choosing to "stand-under" binds ones "free" will of choice.
Spirit implies needing to let go within perceivable; while truth implies wanting to hold onto suggested. Truth contradicts spirit; which others brand as "lie" to exploit ones ignorance.
A "liar" simply contradicts the "truth" another holds onto, while ignoring to be within (life) motion (inception towards death). Motion changes every truth into a lie.
Truth (want) vs lie (not want) tempts one to ignore change (need).
a) Nature (inception towards death) cannot be denied by those within (life)...only ignored. Neither does nature require acceptance, since it forces adaptation aka action forcing reactions.
Others suggest nihilism (not; nothing) to distract one, yet it's oneself who consents to a suggested -ism by free will of choice.
b) person (per sonos; by sound)...sound cannot be denied by instruments within, only ignored for "words" shaped out of sound aka for information shaped out of inspiration aka for fiction shaped out of reality aka for something affixed shaped out of everything moving.
Ones consent affixes anothers' suggestion within ones mind/memory.
What enables nothing (not) and how could nothing exist withing towards (to) motion?
a) Being by sound (per sonos) implies sound as that which "just-is" (justice)
b) Others suggest judge aka Latin judex aka JUS (law aka natural order) + DICO (to pronounce; to utter articulately; to speak; to orate; to deliver by suggestion). Why? To distract from a natural order (sound) that doesn't articulate itself, yet enables the choice for those within to ignore real (sound) for artificial (words).
c) those who lack self discernment as being center (perception) of surrounding (perceivable) can be tempted with suggested UT'TER, adjective - "situated on the outside or remote from the center", hence being tempted to destabilize self when consenting to what others are uttering.
IN (being within) STRUCO; STRUGO (to destroy) aka being within (life) destruction (inception towards death), hence ones struggle to sustain self by resisting (need) temptations (want).
Others suggest one to seek instructions aka TALMUD (instruction); from Hebrew lamadh - "he learned", which tempts those devoted to learning (students) to understand (stand-under) those who devour (teacher) consent.
The god of the Bible is a genocidal maniac who impregnates a woman with himself so he can grow up and sacrifice himself to himself so he'll forgive humans for sinning before they knew sinning was wrong. Fuck that shithead.