Section 10: The Whole Treatise of the Cases of Conscience by William Perkins | AskReformation

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:116p. 35–36

The second is, the object or party which is offended. In this respect it was that the Jews did more heinously sin in crucifying Christ the son of God, the Lord of glory, then did their fathers which persecuted and killed the Prophets. Again, the word of God teacheth that the injury that is don• unto those whom God tenderly loveth, is far more displeasing unto him, then if it were done to others. He that toucheth you (says the Prophet, meaning the Jews his chosen and beloved people) toucheth the apple of his eye, Zach. 3. 8. The man that deviseth mischief against his harmless brother that dwelleth peaceably by him, committeth a sin most odious unto God and man, Prov. 3. 29. Psal. 7. 4. He that is called and converted unto God and Christ, and maketh not honest provision for his own, which are of his family, is so notorious an offender, that S. Paul holds him a de•ier of the faith, and worse then an Infidel, 1. Tim. 5. 8. The person that shall rail upon the Judge, or speak evil of the Ruler of his people, is a greater transgressor of Gods commandment, then he that revileth, or abuseth ⟨p. 36⟩an ordinary man, Exod. 23. 28.

The second is, the obiect or partie which is offended. In this respect it was that the Iewes did more hainously sinne in crucifying Christ the sonne of God, the Lord of glorie, then did their fathers which persequuted and killed the Prophets. Againe, the word of God teacheth that the iniurie that is don• vnto those whome God tenderly loueth, is farre more displeasing vnto him, then if it were done to others. He that toucheth you (saies the Prophet, meaning the Iewes his chosen and beloued people) toucheth the apple of his eye, Zach. 3. 8. The man that deuiseth mischiefe against his harmelesse brother that dwelleth peaceably by him, committeth a sinne most odious vnto God and man, Prov. 3. 29. Psal. 7. 4. He that is called and conuerted vnto God and Christ, and maketh not honest prouision for his owne, which are of his familie, is so notorious an offender, that S. Paul holds him a de•ier of the faith, and worse then an Insidel, 1. Tim. 5. 8. The person that shall ralle vpon the Iudge, or speake euill of the Ruler of his people, is a greater transgressour of Gods commandement, then he that reuileth, or abuseth ⟨p. 36⟩an ordinarie man, Exod. 23. 28.

:120p. 36–37

The sixth is the Manner how? Thus he that ⟨p. 37⟩committeth uncleanness in the outward act, doeth more grievously sin, and with greater scandal, then if he only entertained an unclean thought into his heart. And he that sinneth of set purpose and presumption, or of obstinate and resolved malice against God, hath proceeded unto a higher degree of iniquity, then if he had fallen upon ignorance, infirmity, or disordered and distempered affection. In like manner, the sin of the Jews, in forcing. Pilate by their threatening terms (as that he was an enemy to Caesar, &c.) to the unjust condemnation of Christ Jesus, was an higher degree, then the sin of Pilate himself, who yielding unto their importunity, pronounced sentence against him, Joh. 19. 11. The last is the Time, which also serves to aggravate the sin. For ordinary disobedience in the time of grace, and wilful neglect of gods calling, in the abundance of means, is a great deal more damnable, then the commission of sin, in the days of ignorance and blindness, when the like ¹means are wanting.

The sixt is the Manner how? Thus he that ⟨p. 37⟩committeh vncleannesse in the outward act, doeth more grieuously sinne, and with greater scandall, then if he onely entertained an vncleane thought into his heart. And he that sinneth of set purpose and presumption, or of obstinate and resolued malice against God, hath proceeded vnto a higher degree of iniquitie, then if he had fallen vpon ignorance, infirmity, or disordered and distempered affection. In like manner, the sinne of the Iewes, in forcing. Pilate by their threatning tearmes (as that he was an enemie to Caesar, &c.) to the vniust condemnation of Christ Iesus, was an higher degree, then the sinne of Pilate himselfe, who yelding vnto their import••nitie, pronounced sentence against him, Ioh. 19. 11. The last is the Time, which also serues to aggrauate the sinne. For ordinarie disobedience in the time of grace, and wilfull neglect of gods calling, in the aboundance of meanes, is a great deale more damnable, then the commission of sin, in the daies of ignorance and blindnesse, when the like ¹meanes are wanting.

12. Pet. 2. 21.

:121p. 37–38

The Second way to aggravate sin, is by addition of sin to sin: and that is done sundry ways: first, by committing one sin in the neck of an other; as David sinned, when he added murder to adultery. Secondly, by doubling and multiplying of sin, that is, by falling often into the same sin. Thirdly, by lying in sin without repentance. And ⟨p. 38⟩here it must be remembered, that men of years living in the Church, are not simply condemned for their particular sins; but for their continuance and residence in them. Sins committed make men worthy of damnation; but living and abiding in them without repentance, is the thing that brings damnation. For as in the militant Church, men are excommunicate, not so much for their offence, as for their obstinacy; so shall it be in the church triumphant; the kingdom of heaven shall be barred against men, not so much for their sin committed, as for their lying therein without repentance. And this is the manner of Gods dealing with those that have lived within the precincts of the church; they shall be condemned for the very want of true faith and repentance. This should admonish every one of us, to take heed, least we lie in any sin: and that being any way overtaken, we should speedily repent, least we aggravate our sin by continuance therein, and so bring upon our selves swift damnation.

The Second way to aggrauate sinne, is by addition of sin to sin: and that is done sundry waies: first, by committing one sinne in the necke of an other; as Dauid sinned, when he added murther to adulterie. Secondly, by doubling and multiplying of sinne, that is, by falling often into the same sinne. Thirdly, by lying in sinne without repentance. And ⟨p. 38⟩here it must be remembred, that men of yeares liuing in the Church, are not simply condemned for their particular sinnes; but for their continuance and residence in them. Sinnes committed make men worthie of damnation; but liuing and abiding in them without repentance, is the thing that brings damnation. For as in the militant Church, men are excommunicate, not so much for their offence, as for their obstinacie; so shall it be in the church triumphant; the kingdom of heauen shall be barred against men, not so much for their sinne committed, as for their lying therin without repentance. And this is the manner of Gods dealing with those that haue liued within the precincts of the church; they shall be condemned for the very want of true faith and repentance. This should admonish euery one of vs, to take heed, least we lie in any sin: and that being any way ouertaken, we should speedily repent, least we aggrauate our sinne by continuance therein, and so bring vpon our selues swift damnation.

:122p. 38–39

Thirdly, the same sin is made greater or lesser four ways! according to the number of degrees in the committing of a sin, noted by S. James, Temptation, Conception, Birth, ¹and Perfection. Actual sin in the first degree of tentation, is when the mind upon some sudden motion, is drawn away to think evil, and withal is tickled with some delight ⟨p. 39⟩thereof. For a bad motion cast into the mind, by the flesh and the devil, is like unto the bait cast into the water, that allureth and delighteth the fish, and causeth it to bite. Sin in conception, is when with the delight of the mind, there goes consent of will to do the evil thought on. Sin in birth, is when it comes forth into an action or execution. Sin in perfection, is when men are grown to a custom and habit in sin, upon long practise. For the often committing of one and the same sin, leaves an evil impression in the heart, that is, a strong or violent inclination, to that or any other evil, as hath bin taught before. And sin thus made perfect, brings forth death: for custom in sinning brings hardness of heart: hardness of heart, impenitency: and impenitency, condemnation. Now of these degrees, the first is the least, & the last is the greatest. One and the same sin, is lesser in tentation, then in conception: & less in conception, then in birth: and greater in perfection, then in all the former.

Thirdly, the same sinne is made greater or lesser foure waies! according to the number of degrees in the committing of a sinne, noted by S. Iames, Temptation, Conception, Birth, ¹and Perfection. Actual sinne in the first degree of tentation, is when the minde vpon some sudden motion, is drawne away to thinke euill, and withall is tickled with some delight ⟨p. 39⟩thereof. For a bad motion cast into the mind, by the flesh and the deuill, is like vnto the baite cast into the water, that allureth and delighteth the fish, and causeth it to bite. Sin in conception, is when with the delight of the minde, there goes consent of will to doe the euill thought on. Sinne in birth, is when it comes forth into an action or execution. Sin in perfection, is when men are growne to a custome and habit in sin, vpon long practise. For the often committing of one and the same sinne, leaues an euill impression in the heart, that is, a strong or violent inclination, to that or any other euill, as hath bin taught before. And sinne thus made perfect, brings forth death: for custome in sinning brings hardnes of heart: hardnes of heart, impenitencie: and impenitencie, condemnation. Now of these degrees, the first is the least, & the last is the greatest. One and the same sin, is lesser in tentation, then in conception: & lesse in conception, then in birth: and greater in perfection, then in all the former.

1Jam. 1. 15.Iam. 1. 15.