A treatise of original sin ... proving that it is

Again, We are to consider what Liberty and power we have to subdue them and repress them; some rise more suddenly then others, and some again appear so, that we have time to consider of the danger of them, the damnable nature of them. Now the more time we have to deliberate and to consider about the sinfulness and wickedness of them, how much God is offended, how loathsome and abominable they are in his eyes, and yet we suffer them to lodge there, the greater is our condemnation.

Again, We are to consider what Liberty and power we have to subdue them and represse them; some rise more suddenly then others, and some again appear so, that we have time to consider of the danger of them, the damnable nature of them. Now the more time we have to deliberate and to consider about the sinfulness and wickedness of them, how much God is offended, how loathsom and abominable they are in his eyes, and yet we suffer them to lodge there, the greater is our condemnation.

Lastly, The Intention and end of such thoughts is to be considered; for always cogitatio mali, is not mala cogitatio, the thought of evil is not an evil thought. When men think of sin to repent of it, to detest it, to reform it, sin is in their mind then; but because there are no delightful motions to it, therefore it is not evil: So if a Minister preach against adultery, or any other sin, he cannot but think of the nature of it, and what it is; yet because his intention in thinking of it is to make men abhor and leave it, therefore it is good and lawful: So that mere thoughts about sin are not always sin, but when accompanied with some affections and inclinations thereunto. Only it is good to inform you, That such is our deceitfulness of heart, that many times we think it lawful to rejoice and delight in some profit and emolument that may come by another mans sin, or some evil upon him, when indeed we are glad of the sin, or evil it self. If a man by telling a lie should save thy estate, or life, How hard is it not to delight in the sin, because thou hast profit by it? Thus unnatural children may rejoice in the death of their parents, whereby they come to inherit their estates, and yet please themselves that they not rejoice in their death, but the profit that cometh thereby to them. There are many practical instances in this case, and therefore we must look our hearts do not deceive us therein. For it is very difficult to have any advantage by another mans sin or evil, and not to have a secret and tacit will thereof. And thus much for the Rules about delightful motions to sin.