QUestion, 1. What are the sins of the Heart?

1. Ans. The sins of the heart are partly thoughts, partly delights, and partly desires.

Qu. 2. What thoughts are to be accounted as sins?

2. Ans. Ther's a threefold thought of the heart about that which is evill. 1. In the bare and simple apprehending of evill. 2. When with that apprehension ther's joyned some motion of the heart to consent to the evill. 3. When there is a full approbation of and consent unto the evill. In the first of these there is of it selfe no sin. For it was in Christ. Mat. 4. 1. Hence it is rightly said to know evill is not evill. But the other two kinds of thoughts are not without sin. For the third none makes question, and for the second the Scripture is plaine. Iames 1. 14. Where we are also taught how to distinguish those thoughts which are evill from others, namely when some thought about an evill thing begins in the least manner to draw us towards it, when we begin to nibble upon it and are tickled with it. The reason is because then it bgins in some sort to be received by us, and stick in all, so

that the evill of which we thinke becomes in a sort ours whilst we begin to be moved towards it as towards an object betwixt which and us ther's some agreement. For although we stop heere and proceed not, to a full consent: yet even this fasten's some blot and defilement upon us (now we ought to have such a care of our soules which were made after Gods Image, that we keepe them pure from all even from the least pollution and defilement. For it is well observed by a great author that every man is appointed by God to keepe, and defend his owne heart as Souldiers are sometimes appointed to defend a Castle, or Towne against the enemies. If therefore without seeking of any aid, and without expecting succour from GOD hee should upon the first attempt of the enemy yield up this Castle, hee commits manifest treason. What then shall we say, if he should give up the Keyes of this Castle before there be any assault made? now the Keyes of the Castle are the thoughts. For these open the heart, and let in the devill. Certainly, he which voluntarily gives this Key to the Devill shall never be able to cleare himselfe from guilt of treason. Now a man delivers this Key to the Devill, as oft as he gives up his thoughts into the Devills hands, or frames his thoughts to the Devills will. The roling of the thoughts in the minde is like the turning of the Key in the Lock to open it.

Qu. 3. What delight about evill is to be accounted as sinfull?

3. Ans. Not that onely which comes from evill in the commission of it, or after the Commission or while we have a purpose to commit it, Pro. [gap]. 14. 10. 23. But even the simple, bare, and ineffectuall complacency in an unlawfull thing, although there be no purpose ever to commit it. This delight is usually called delectatio morosa not from the length of time, but from the stay of the understanding which stayes, and prolongs the time in the contemplation of an unlawfull thing with some pleasure. Now the reason why this delight is a sinne, is because that delight is a conformity of the affection with the thing thought upon, and doth containe some approbation of it. Ro. 7. 22.

Qu. 4. Is all delight in an unlawfull thing sinfull?

4. Ans. Yes, if 1. It be in an unlawfull thing or an evill action as its unlawfull and evill, 2. If it proceed from an affection tending and inclining towards such things, or from any unlawfull provocation, 3. If it be such a delight as in its owne nature may have the force of a cause, or an occasion to stir up evill affections. In these three cases it cannot be doubted but such a delight is a sin▪ But if one be delighted in the thought of an evill thing not as it is evill, but as there is some naturall perfection excercised, and put forth in it, without any danger of consenting to the evill, such a delight is not simply, and of its selfe a sinne. As when one takes delight in that cunning dexterity, constancy, and courage, which appeares in another, in an unjust duell: the reason is because this delight is not properly, and formally conversant about an evill thing but about a good thing.

Concerning absolute desires ther's no doubt but if they be carried to things that are evill they are sinfull; but concerning such desires, as are only with a condition there may be some question made.

Qu. 1. Whether is it lawfull for a man to wish any evill of punishment, or misery to himselfe upon any condition?

5. Ans. That this is in some sort lawfull appeares, 1. By the example of Paul Rom. 9. 3. Who wished himselfe accursed for the Iewes sake, 2. By the thing it selfe, because actually to undergoe and suffer such a kinde of evill is not onely lawfull, but expedient often upon some condition, Gen. 44. 33. 3 By reason, because to suffer evill is not of it selfe an evill, or a sin: if therefore the condition under which it is desired be good, the desire is good also.

Qu. 2. Whether can the desire of an unlawfull thing upon a condition become lawfull?

6. Ans. First, in those things which are only unlawfull by mans Law such kinde of desires may be lawfull, because such things have no intrinsecal evillnesse in them; As if I would go out of the City over the Walls when the Gates are shut, unlesse it were forbidden.

7. Secondly, in some things also that are forbidden, even

by Gods Law which have no such intrinsecall evill annexed to them, but that it may in thought be abstracted & separated; such desires may be lawfull by themselves, if there be no danger of an absolute consent. As if a man should say I would take such a Woman to be my Wife, if she were not too neere of kin to me.

8. Thirdly, The desire to doe that which is plainly, and intrinsecally evill upon condition, if it were lawfull and not forbidden, cannot be excused from sin. As if a man should say I would commit fornication if it were not forbidden. For our desires ought to stand at as far a distance from sin as from any thing in the World, and to abhor it utterly: but in such kinde of desires there doth appeare some inclination, and propension to sin.

9. Fourthly, the desire to doe any thing which is in it selfe evill, unlesse the singular condition and state of ones life hindred it, is a sinne. As if a man should thinke I would be revenged upon such a one if I were not a minister. Or I would keepe company with such and such boon fellowes, if I were not towards the Ministery. For such men doe not abstaine from evill simply because it is evill, but because it becomes not men of their callings or may tend more to their prejudice then to the prejudice of others.

10. Fifthly, when the condition is such an one as doth not except the evill in the action, but the danger of punishment onely, then the desire is a grievous sinne, and a signe of much inward wickednesse. As if a man should say I would kill such an one if I might doe it, and it never be knowne. I would play the Fornicator, or adulterer if there were no Hell: for although such a condition, or wish puts nothing in esse, (as they say) that is, in being, in respect of the thing it selfe, yet in the will it doth suppose an affection towards such a sin, and shewes also that he which is so affected would commit those sins, if he might escape punishment.

11. Sixthly, all such conditionall desires in a manner are temptations of the devill which we cannot admit without a great deale of danger.