A modell of divinitie, catechistically composed. Wherein is delivered the matter and method of religion, according to the creed, ten Commandements, Lords Prayer, and the Sacraments. By Iohn Yates, Bachelour in Diuinitie, and minister of Gods word in St Andrewes in Norvvich.

CHAPTER XVIII. The effects of the first Sinne.

Question.

VVHat are the effects of Adams transgression?

Answere.

Blame, and then guilt and punishment. Man was blame∣worthy, for eating against the expresse commandement of his God, then was he made guiltie of all the debt and danger that the law contained, and by punishment to suf∣fer, or satisfie whatsoeuer the law could challenge at our hands. Rom. 5.12. One man sinnes, there is the blame, by it entrance is giuen to death, there is our guilt, that we haue so intangled our selues in the snares of sinne and death, and it runnes over all, there is the punishment.

Q. What is blame?

A. Gods iust censure of finne. Gen. 1.14. Because thou hast done this, thou and all thine are accursed. The blame is laid vpon our selues, and it was a peece of Adams wretched∣nesse

to cast it vpon his good God. Gen. 3.12. Wee haue brought vpon our selues the scorne and scourge of all our sinnes.

Q. What is the guilt?

A. Whereby they are tyed to vnder goe the punishment. Gen. 2.17. In the day thou eatest thereof, thou shalt die the death. Blame respecteth vice, as prayse vertue; and guilt iustice, as libertie mercie. By the first, sinne is evill, and naught, by the second, a debt. Wee properly owe nothing to God but loue and dutie: yet by forfaiture for non payment of the principall, we runne into further arrerages with God; and so are bound to a double discharge: first, of the prin∣cipall, secondly, of the forfaiture. It is a strange opinion to thinke, if wee satisfie for the forfaiture, wee are freed from the principall. The law is still in force, and except Christ pay both for vs, we shall never come by a full dis∣charge. He suffered to satisfie the forfaiture, and obeyed to pay for the principall. Our debts are now growne in∣finite, and onely he that is infinite can discharge them. We might of our selues haue payed the principal: but now like Bank-rupts, we haue for ever dis inabled our selues, and are not able to pay a penie in the pound, for our re∣lease. God hath a bill, a bond, or a booke, wherein all our debts stand to be seene, and must remaine vncancelled, and vncrost, till all be payed. O good God, draw the red lines of thy Christs-Crosse, yea, and the white lines too of his most holy life, over the blacke lines, yea, the best lines of thine owne debt booke. Thou seest better then our owne consciences, euery peccant act of ours, in thought, word, or deed, oh let all our billes, and Items in thy booke be cleared, crossed, and cancelled, by the precious bloud of thine owne sonne, and our Saviour and suretie. He a∣lone is able to expunge, cover, nullifie, abolish, & wholly to take away the guilt of our defilement, and the gall of our punishment. In him wee know that thou our Creator wilt pardon all our sinnes, & debts, bearing action against vs, or obliging vs to any penaltie. Yet not euery hypo∣crite,

or profligate professor that liues as he list, must looke for this loue. Faith is no Pandar to sinne, it will make vs both see the vlcer, and the washing of it. Neither will it leaue vpon vs the slander of Solifidians, but will tell the cleansed, that he is to goe away and sinne no more. It will ne∣ver bid him drinke, and take Tobacco; sinne, and beleeue; get a pardon of the old, and a licence for the new. It will teach him to turne over a new leafe, and learne a better lesson. First, to see his owne misery; secondly, the mer∣cy of God; thirdly, how both will restraine him from all licentious libertie.

Q. What then is the punishment?

A. The iust anger of God vpon all that sinne. Rom. 2.5.8.9. Heb. 10.31. with Chap. 11.29. Isa. 33.14.

Q. What Attributes doe here put forth themselues?

A. His holinesse, and that both in his Iustice and Mercie. Rom. 2.4.5. It shall well appeare, that God will not winke at sinne, or giue vnto it the least allowance. 1. King. 20.42. Ahabs life is to goe for Benadabs; this is but a shadow of Gods holinesse. If men must wash away bloud with bloud; then assuredly, God will wash his hands in innocencie, and by punishing of sinne, free himselfe from the slaine of it.

Q. What is Gods holinesse?

A. Whereby being pure from sinne in himselfe, he cannot away with it in his creatures. Psal. 5.4. Isa. 6.3.

Q. What is his Iustice?

A. Whereby being most iust in himselfe, he cannot but execute iustice, as in well doing to them that doe well: so in afflicting pu∣nishment on them that doe evill. As prayse and price to the one, so all woe and want to the other. Rom. 2.6.7.8.9.10. Ex∣od. 20.5.6. The iustice of God, as it seemes to burne more remissely against sinne is called anger, as more sharp∣ly, wrath; furthermore, as it sentenceth, iudgement, and as it executeth the same, revenge. This holinesse and justice were in God from all eternitie, yet till now no matter of manifesting them. They inquire after iniquitie, and take

hold of sinne, and burne against it: yet with wonderfull moderation; first, God seemes but to be angry, and (as it were) chids with the sinner: then he growes into iust rage and strikes the sinner. Rev. 3.19. After rebuke, followes correction, and whom words will not reclaime, wounds must weary, and if gentler chastisements will not worke then by severitie and extremitie, he breakes in peeces the sinner. He can chastise them with Scorpions, that will not be moued with whips. 1. Kin. 12.11.

Q. What is his mercie?

A. Whereby he vseth compassion also towards his creatures offending. Gen. 6.3. and 8.21. Psal. 78.38.39. Mercie is more common then grace, for he pitties all, though he but receiue some againe into favour. He feeds the filthy as well as the faithfull with his hid treasures; and makes his sunne to shine, and his raine to fall vpon the iust and vniust. He vouchsafeth them (ill deserving) common mercies, that they might seeke to him for more speciall graces. Thus mercie is offered before the sentence be executed, & then iustice, which was all this time burning, flames out vpon sinners that would not come at his call.

Q. How manifold is this mercie?

A. His clemencie and bountie: God is both gentle and kind to all sinners, mild in mercie, and bountifull in his benefits. Rom. 2.9.2 Chron. 36.15. Isa. 55.7.8.9.

Q. What is his gentlenesse, or clemencie?

A. Whereby in iustice he remembreth mercie, kindly inviting sinners to repentance. Ezek. 18.23. and 33.11. Psal. 103.8.9. The Lord will heare the cry of the poore, because he is gracious, or kind. Exod. 22.27.

Q. Wherein doth it appeare?

A. In his patience, and long sufferance. He beares the re∣proches of sinners, and a while stayes and waites for their repentance. Erech appajim in Hebrew is one that hath a long nose; and it is frequently giuen to God, for his pati∣ence and longanimitie. The nose is the seat of anger, and a long one is not easily contracted. God is slow in frow∣ning

vpon sinners, and he is hardly provoked. Num. 14.18. Psal. 86.13. and 103.8. and 145.8. ••oel 2.13. Nah. 1.3. Ion. 4.2. Rom. 2.4. and 3.25. and 9.22. 1 Pet. 3.20. 2 Pet. 3.15. These places say not that God is without anger, or wrath, but that he is not easily, quickly, or rashly mooued thereunto.

Q. What is his patience?

A. Whereby he beares the reproches of sinners, and deferres their punishments: he doth not presently step forth, as a mightie enemy to be revenged of such as provoke him. Psal. 50.21. God is silent when he is patient. Act. 17.30. and dissembles the time, when hee forgets not the sinne. Rom. 3.25. A forbearance, till the appearance of iustice. Rom. 9.22. Lenitie to prevent all extremitie of iust anger.

Q. What is his long sufferance?

A. Whereby in bearing he expecteth a long time for repen∣tance. Isa. 55.7. & 65.2. Law. 3.22. Eccl. 8.11. Ioel 2.12.13. 1 Pet. 3.9.15. God doth waite, and put out the hand for to receiue sinners: yet let vs beware, for he that doth alwayes giue pardon to repenters, will not ever giue re∣pentance to the sinner, at what time soeuer a sinner repents, he shall find mercy; but if once the long sufferance of God be over, wee cry too late. Ere vengeance begin, repentance is seasonable; but if judgement be once gone out, there is no hope of pardon. While the Gospell sollicites vs, the doores of the Arke are open; if wee neglect the time of grace, in vaine shall we seeke it with teares; God holds it no mercy to pittie the obstinate. He gaue an hundreth and twentie yeares respite of repenting before the deluge, and if the old world had not beene wilfull, it should never haue beene so wasted with waues and waters. How loath is he to strike, that threats so long? Surely, he that giues so long warnings, desires to be prevented. Swine fore-seeing a storme, runne home crying for shelter. Lyons, Tygres, and Beares, by an instinct from God, came to seeke the Arke: onely men refuse to be saued; thus reason once debauched, is worse then brutishnesse, 1 Pet. 3.20.

Q. What is Gods bountifulnesse?

A. Whereby he being rich in mercie powreth forth his good gifts vpon his sinfull creatures, notwithstanding they offend him. Math. 5.45. Adam after he was fallen, had diverse houres to bethinke himselfe of his misery, for God came late vnto him. Gen. 3.8. God gaue him life, and time to repent, yet he sought not for grace, till God came to call vpon him. It may probably be coniectured, that Eue was created in the after-noone of the sixt day, all the fore-noone being employed, in the creation of the beasts, and man himselfe, the placing of him in Paradise, the bringing of the crea∣tures vnto him as their Lord, the appellation of them, and the not finding of a companion for Adam amongst them all. Adam therefore hauing beene thus busied, as was A∣braham. Gen. 15.10.11.12. even at the height of the Sunne, as he at the fall, fell into a dead and deepe sleepe, and after his awaking had the woman brought vnto him, and shee was giuen vnto him for his wife. And it was the coole of the day when God came againe to them both, which the Hebrewes interpret of the even-tide, and the Greeke version followes it, and S. Ambrose giues the rea∣son, for that man came late to his repentance, God as be∣fore, so now trying him, whether he would come to a sight of his sinne, which he should before haue prevented. It is also probable, that when God had ended his workes, and left man some preparation for the Sabboth, he sent his An∣gels to be their companions, and to trie them both toge∣ther in the sanctification of his name, for all his workes and benefits now bestowed vpon them. They being met together, are so farre from hollowing the name of God, that presently they fall to the prophanation of it, and be∣fore the day of confirmation was come, had lost all; yea, and were so destitute of all vnderstanding, as they had not so much grace left them, as to call to God for mercie. O the bountie of our Creator, that would come himselfe, after he had waited a time, and call them all to an account, and

enter with man into a further covenant of grace and mer∣cie, &c.

Q. Vpon whom was the punishment inflicted?

A. Vpon the Devils the authors, with their instruments, and Adam. Gen. 3.14.15.16.17. The examination begins where the sinne ended, & the punishment is first inflicted where it began. God did analyse and anatomise the sinne backward wayes, anst so finds out the principall agent, and beginnes with him. God could first haue begun with Satan: but he shewes vs the way of the invention of euery crime, and craft, yea, and of euery worke done: and that is to ascend vpward from the lowest and last agent, or his act. By man he found out the woman, and by the wo∣man, the Serpent; and there he begins to curse, and punish. And vnder the Serpent are the Devils punished. The Serpent was cursed aboue all Cattell, and the Devill aboue all creatures. God put enmitie betweene the Serpent, and the Woman, and it is the greatest; for, as a woman is more afraid of a Serpent then a man, so is a Serpent more afraid of a woman then a man: Physosophers say, from the breath, or sent of a woman, which is poysonous to a Ser∣pent: but Divines say, it ariseth from this auncient enmi∣tie, which is greater, then with any other creature. So the Devils, which were so familiar with a woman at the first, shall by a woman receiue the greatest overthrow. And we see the woman is more afraid of a Devill then a man; and the Devill is more afraid of a devout and godly woman, then a man; who recompence their sin, with louing most, and over-goe men in holy affections. And here I cannot but wonder, that women being nought, are most familiar with the Devill, as we see by Witches, yea, and often vn∣der the shape of a Serpent, or Worme: but this stayes me, that though the Antipathie be great, yet in sinnes they come nearest together, as in obstinacie and wilfull pertina∣cy of opinion.

Q. What is the punishment inflicted vpon the Devils?

A. We are to learne it from their Instrument; Moses

elegantly contriuing them vnder one head. First, then we haue the contusion, or crushing of their heads, that is, the frustration of all their counsels and devices, they being able no more to plot any thing against God, or his Church. Hitherto they prevailed in ruinating man-kind: but they shall from hence-forth want braines to bring to passe such another worke, against any of Gods darlings. The beating out of their braines, and bruising in peeces of all their po∣licies, shall be by the seed of a woman, that is, by Christ, and that by the heele, to wit, the humiliation of him in our flesh, and vpon the crosse. In which he shall so eagerly pursue the Devils, and strike so mightily at their heads, that in breaking of them he shall bruise himselfe. He shall tread so hard vpon the enemy, as if his very heele should ake with it. Shuph, the originall word, as it were, by an onoma∣topaeia, or fained found, signifies the shuffling of feete to∣gether, and it is giuen both to Christ, and the Devill, who should (as it were) wrestle together, and that Christ should over-throw his enemy, and crush him in peeces, especially his head, the seat of wit and will, which by a Metonymie of the cause for the effect, signifies Satans devices, &c. and his heele, a metaphor from the lowest part in man, to sig∣nifie, the debasement and humiliation of Christ, wherein he should suffer, the Devill being a principall agent of all his sorrowes: but Satan should rue his intermedling, when he should feele the knocke giuen by Christ, yea, and grieue that he had ever so much to doe with a woman, whose en∣mitie he should now find as bitter, as ever he felt sweetnes in her friendship. Eue thought shee was the woman, when shee brought forth Cain, as if she had now possessed a man of Iehovah, to doe all this; but by the name of her next son Abel, she saw the vanitie of her owne opinion; yet Adam after he had receiued the promise, rightly called her Eue, not onely because wee should be the mother of all the liu∣ing, but that in her might remaine a memoriall, that a wo∣man should come to be an instrument of life, &c. Gen. 3.14.15. Furthermore, here is all our comfort, that Satan is

stinted to the heele of the true Christian seed, and there∣fore shall never breake their heads by Apostasie, though he may bruise their heeles by manifold slips and slidings. Ioh. 16.33. Rom. 16.20. Other punishments, as consequents of this, are to be gathered, though no more bee expressed. Obserue then, in the second place, the obduration, and hard∣ning of them in their sinnes, that they cannot repent, and finde mercie. And the reason is, because they were begin∣ners of this sinne, neither compelled, nor seduced; for, first their vnderstandings were cleare, they knew the truth, & that distinctly; secondly, their wills were good by creation, and they had power to haue obeyed GODS command: but against all this goodnesse of God they op∣pose themselues, and devise which way they may crosse God, and so sinne against the holy Ghost. The Pharisees knew Christ to be of God, and were convinced in consci∣ence of the truth he taught, yet sought they by all meanes to disgrace him, and so sinned like the Devils. Conscience in both, may some-times checke them; yet as an vnruly dogge, that seeth the cudgell, and would be gone, flyes in the face of his master, if he see no wayes to escape; so they may tremble. Iam. 2.19. and yet triumph in their wicked∣nesse; for they cannot repent, they rather laugh at their sinne, and dance in their wicked courses, then are any wayes moued, to cry for mercy; and so ipsofacto are depri∣ued of all hope of happinesse. Againe, they are not able to satisfie, neither can Christ doe it for them, for they are not multiplied by generation, and so Christ cannot take vpon him their nature. As for the good Angels, Christ hath me∣rited for them collaterally, that is, they in him by their owne free will, haue chosen the good part, that shall never bee taken from them. Thirdly, they are banished from heaven, into the elements, and reserved, or confined in them vnto the day of judgement, and hell fire, 2 Pet. 2.4. Iud: ver. 5. Wee may see the fiery Devils in Iob, at Gods permission abusing that element, Iob 1.16. Also an ayery spirit in rai∣sing the windes. Iob 1.19. Earthy Devils, possessing men,

Math. 8.28. Watery Devils, carrying vncleane Swine with them into the Sea. ver. 32. And as good Angels car∣ry the soules of holy men into heaven; so doe Devils car∣ry the soules of vncleane and vngodly wretches into hell, which must be into some of those places that they possesse; now they are called the Princes of the ayre, because by the fire and ayre they doe the greatest mischiefe, and there may they torment the soules of men. Euery sinfull creature is stubble, and so is not able to stand in the presence of God, which is a consuming fire: It is for Christ and Christians, that Devils and wicked men feele not the full extent of Gods wrath. God will haue them to exercise the graces and vertues of his servants: and so by accident they are preserved, and reserved to the generall assize, and fire of hell; Christ shall come in fire and that fire shall be the mel∣ting of the elements, which shall be confounded as in one masse. The ayre is oyly, and the earth is full of combusti∣ble matter, as coales, and brimstone. Many pits are full of slime; and as the Countrey where Sodome and Gomorrah stood, was very bituminous, clammie clay, and glewish ground, with store of slime pits, and so very fit for the ex∣haling of that matter, which was afterwards rained downe vpon them: so the place that God is now a preparing for the damned, may very well be in the confusion of all the elements together, where fire shall fearefully seize vpon all things, and God even prepare all as matter, or fuell for his rage. I heare not that the fire shall be quenched againe in which Christ shall come. And the fire of hell is vnquencha∣ble; and may even in this become vtter darknesse, because the Starres shall fall, and melt away, and the powers of heaven shall be shaken, and (as it were) driuen to the earth, and therefore the subiect of light being destroyed, vpon the earth, and within the earth may be this horrible dark∣nesse, and woefull fire. Ier. 17.13. Some shall haue their names written in the earth, and be as the Parables of the dust as others in heaven, opposite shall be the places of the elect and damned, and (as it were) a gulfe betwixt them.

Luk. 16.26. The reprobate shall then be more narrowly confined, and more fearefully tormented. To conclude, learne further by this punishment of the Devils, that their first sinne was in tempting of man: for we see that the pu∣nishment of them, is onely inflicted for this their rebellion, and their continuing in it: yea, marke further, how God hath punished the rebells in their enuie, they enuied mans estate by creation, and scorned to serue him; they shall now see him advanced into their roomes, and themselues imprisoned vpon that miserable earth, which they conver∣ted from a Paradise into a prison, from a delicate palace into a most damnable dungeon. Thus whiles enuie feeds on others evils, and hath no disease but his neighbours well fare, it hath all those favours fall beside it selfe, which it grudged to see in others. It is nothing but a pale & leane carcase, quickned with a Fiend; & it keepes the worst diet, for it consumes it selfe, and delights in pining. A thorne hedge covered with netles, that cannot be dealt withall ei∣ther tenderly, or roughly. What peevish interpreters of good things were the Devils, that had rather step into hell, then stoop a little to their Creator, in seruing of an inferi∣or creature, which now they see more honoured then ever before.

Q. What punishment was inflicted on the Instruments, and first vpon the Serpent?

A. A curse aboue all the beasts of the field, enmitie betweene him and the woman, and a sensible feeling of paine in his going vp∣on his belly, and eating of dust. Gen. 3.14.15. All things were for man and his comfort, therefore it was an odious thing to be his over-thrower, & God layes a reasonable punish∣ment, on the vnreasonable Instrument. These wormes were worthy creatures of God, but now most wretched, and ashamed to appeare abroad, and therefore liue in the earth, and are seldome to be seene. Their skins paine them if they liue long, and alwayes it is painefull vnto them to crawle, or creepe, because the belly is their softest part, and oppressed with the guts and body lying vpon it. In win∣ter

they stirre not, being almost dead with cold. Their meat is the earth, a grieuous diet, and the greatest enemie to life, consisting of heat and moysture. Wee may see by the wormes that feed on the earth, how in dry weather they are withered and pined to nothing, and what adoe they haue to thrust out their earthy food in a raynie mor∣ning. Lastly, this beast was cursed in this, that now woman should take heed how she came neere him, and he likewise stricken with a feare of her, &c.

Q. What was inflicted vpon the woman?

A. Besides that which she hath common with man, her infor∣red subiection to her husband, and her manifold griefe in concep∣tion, bearing and bringing forth. Gen. 3.16. She should not now be so bold with her husband, her limites were to be shortned, and her yoke made more grievous. Shee was an instrument of his hurt, and is now to feele it, by her liuing with him, conceiuing by him, bearing and bringing forth of his of spring. The blessing of God before was great, and should haue taken away all paine, which now is iustly inflicted for her dissobedience. The paine of the belly is to both instruments a memorandum of medling with for∣bidden fruit.

Q. What is inflicted vpon Adam, and consequently vpon all his posteritie?

A. Sinne and death. One sinne begets another; and the second is an effect of the former, both properly and acci∣dentally; properly as a branch of so bitter a root: acci∣dentally, as inflicted by divine Iustice. One and the selfe same effect may haue diverse causes: as for example, Iob 1.21. with 15. vers. &c. Satan, Sabeans, Chaldeans, &c. as well as God afflict Iob. Act 2.23. wicked hands, as well as Gods crucified Christ. Exod. 7.13.14.22. and 8.15.32. and 9.7.12.14.34.35. and 10.20.27. &c. Pharaoh and God both harden, the one in punishing, the other in sinning: & God wills to punish one sinne with another: the sinne he wills by accident, the punishment by counsell. It enters not into the minde of God to commit sinne. Ier. 32.35. and yet it

is his minde to punish the abomin••••••, with their owne a∣bominations. They that are ambitious of their owne de∣structions, never want the plagues of God to seize vpon them. He that setteth and selleth himselfe to sinne, shall find God as readie to offend him with lustice, as he can be to offend God with iniustic. As man sowes, so shall he reape, and if there be a brewing of death, tunn'd vp in vessels of sinue, it is good reason that the sinner should drinke it.