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 XIX. Of originall and actuall Sinne.

Question.

WHat sinnes are inflicted?

Answere.

Both originall, and actuall. Adams transgression turned the Chariot of the soule cleane out of the tract of good, so that now it is impossible he should ever get into his way againe. Small sinnes are like to slips, and slidings, whereby men fall and hurt themselues, but great sinnes are like downe∣falls, which wound, lame, dis-ioynt, or breake some mem∣ber, &c. Mans first sinne was a miserable downe-fall, for it did wound and wast the whole man, and made him euery way vnable to stirre hand or foot, to please God. Gal. 6.1. Catartizein, is to let a ioynt, and man is restored againe when God of his goodnesse doth bring euery facultie of soule, and member of the body into his due course. See how the first sinne put all out of ioynt, and displaced the whole image of God. First, man neglected his ordinary calling, when carelesly he suffered the Serpent to enter. Se∣condly, heabused his eare, standing betwixt God and the Devill, when he left God and listned vnto his enemy. Ever since which time he hath beene dull of hearing Gods word.

They are not made more deafe of hearing, that dwell by the fall of Nilus, then Adam, and all his posteritie, of hark∣ning what God sayes. Thirdly, his eye wandered, when he saw that to be desired, which was so plainely forbidden. Fourthly, his feeling was perverted, touching where it was sure to be tainted. Fiftly, he tasted with delight, that which he should haue spit out, as bitter, and poysonfull. Sixtly, his smelling, which is set over the mouth to giue intelligence to it, whether our meat be sweet or no, was here treche∣rous to the palate, in suffering it to swallow downe so stincking a morsell. Thus the fiue senses were as Cinque∣ports for temptations, where sinne began first to trafficke, and at length, Satan became Lieutenant of them all, and by them not long after gained custome-tribute of Soules. From all these wheeles running wrong, Satan creepes neerer the Soule, and gots possession of all the interior senses. While the Crocodile sleepes with open mouth, the Indian Ratt shoots himselfe into his belly, and gnawes his gutts in sunder; so entred mischiefe at the open gates of this securitie. A watchfull providence would haue preven∣ted this eminent danger. Now the fancy begins plausible inventions, here is a tree for wisedome, the cogitation takes it for a truth, and the memory hath forgotten both the loue, and law of God. Vnderstanding thus blinded with sense, never calls this sophistry to her tribunall, but taking one argument for another, teacheth the will to conclude amisse, and so the Devill is imbraced for God, and man being thus subverted, sinned, being condemned of him∣selfe. Tit. 3.11. And by this disobedience are we all made sinners, both actually and originally. Rom. 5.19.

Q. What is originall sinne?

A. An exorbitation, or swarning of the whole man, both in∣wardly in himselfe, and outwardly in the government of the crea∣tures. Psal. 51.5. Rom. 3.10. and 5.12.18.19. and 7.24. and 8.5. Eph. 4.17.18. 1 Cor. 2.14. Col. 3.9. Tit. 1.15. Heb. 12.1. Gen. 6.5. and 8.21. Isa. 57.20. First, originall sinne is not the wheele, or man himselfe, but the exorbita∣tion

or swaruing of it. Secondly, it is come in the place of originall righteousnesse, and so is a privation of that, and an evill habite in the Soule. Thirdly, It is not a sleeping habite, but an inward act, ever stirring in man, as doth the first act of the soule, which is never quiet, Fourthly, in this inward motion, it hath alwayes an inclination to evill. Fiftly, It most especially possesseth the will; and therefore by the auncients, is called concupiscence, which is the wills motion, where now all sinne beginnes, and by a kinde of imperious command, drawes all other wheeles about with it. By this sinne, the whole man is in evill, and whole evill is in man, as the Chaos had the seeds of all creatures, one∣ly wanted the spirits motion, to bring forth: so this wants nothing but Satans heat to hatch even Cockatrices, and such like poysoned monsters.

Q. What note we from hence?

A. That mans wit and will are exorbitant, and therefore he hath no freedome of will to any good, that is, that may be pleasing vnto God, but wholly is carryed vnto evill. Ioh. 8.34.35. Rom. 3.11. 2 Pet. 3.5. Heb. 11.6. Gen. 6.5. Ier. 8.21. and 13.10.23. and 17.9. Psal. 14.1.3. Math. 7.18. and 12.34. Iob. 3.3. and 6.44. and 12.39. Rom. 7.18. Without the principle of life, it is impossible to liue, there∣fore originall sinne being in the place of originall righte∣ousnesse, and now no new principle of faith as yet infused, man is euery wayes dis-inabled to liue well; liue he may, and that freely; but it must be in sinning. The Chariot of the soule is cleane carried out of the way of holinesse, and man runnes quite beside the line of the law. It is left to God to worke, both that which is first, to will; and that which is last, to worke. Phil. 2.13. To will and to runne is mine: but without God I can doe neither well. Without mee (sayes Christ) you can doe nothing; no, not thinke any thing, sayth Paul. Alas, what can they doe that are not lame, but dead in sinnes? Eph. 2.1. The first bond is bro∣ken, and therefore God and man are parted, as really and truely, in regard of spirituall life, as when the naturall spi∣rits

are extinguisht, body and soule flie asunder. By the in∣fluence of Gods Spirit alone, must a new life be created in vs, that was not, and not some former life excited: yea, further, wee are not pre-disposed, and prepared of our selues, for the receiuing of it. As there is no vacuitie in nature, no more is there spiritually. Euery vessell is full; if not of liquor, yet of ayre: and so is the heart of man; though (by nature) it is empty of grace, yet it is full of hy∣pocrisie, and iniquitie: neither can it be filled with grace, except it be emptied of these evill qualities: and as in a vessell, so much water as goes in, so much ayre goes out: so in the narrow mouth'd vessell of the heart, so much grace as comes in by drops, so much sinne is expelled, and the first expulsion is violent, man not co-working at all; for he is imformed (as it were) with sinne, and is contrary to the worke of grace, the very wisedome of his flesh is enmi∣tie, not secret, but publicke, in resistance: neither doth, nor can subiect it selfe. Rom. 8.7. One hupotassetai, ou duna∣tai, two words that cut the very throat of our free-will, It subiects not, there is resistance, and where there is resi∣stance, there is contrarietie; and contraries suffer vio∣lence of one another. And the corrupt will is turned a∣gaine to God by violence; I say not the will, for that is a subiect of both, and passiue in conversion, suffering grace by violence to cast out sinne. As farre as it opposeth by corruption, so farre is it constrained to yeeld by grace; and in the first motion will not-subiect, nay, because of sinne cannot: but the wheele once turned againe by grace, is as ready to doe well, as ever it was to doe evill. Onely Lord, I know, that by reason of this opposition, my soule will take a long time to emptie and fill, and that the best vessell cannot be quite full, while it is in the body; because there will be still these remainders of corruption. Though I must not be impatient of Gods delay, yet will I never rest cōtent with any measure of grace in this world: but will euery day endevour to haue one drop or another added to my small quantitie: so shall my last day fill vp

my vessell to the brim.

Q. What is actuall sinne?

A. The continuall iarring of man vpon outward obiects, by reason of this naturall exorbitation. An instrument put out of tune, is dissonant in all harmonies. Rom. 3.13.14.15.16.17.18. Throat, tongue, mouth, feete, actions, &c. are all without Gods feare. Rom. 1.29.30. Psal. 50.16.17.18.19.20. Psal. 10.4. and 14.1. Hainous crimes, neither sparing God nor man. Psal. 10.6.11.13. and 40.13. and 74.8. Isa. 28.15. Math. 12.24. Luk. 12.19.45. and 18.11.12. 1 Cor. 2.14. Gal. 5.17. These and many more declare plainely, how man in all his outward actions, swarues from the prescript rule of righteousnesse. And here the Lord, beside the order of consequence, and contrarietie, in punishing one sinne with another, and making both bitter, and stinging to the conscience, hath a double act: First, he limites the sinne, what way, and how farre it shall goe. He hath a bit and bridle to curbe any sinner. Psal. 32.9. and when he is gone to the vtmost of his teather, he can pull him backe againe to his taske with shame. The very Devils can be no more malicious in their mischiefe, then God will haue them. 1 King. 22.21.22. Iob 1.12. Second∣ly, God directeth sinners evermore to his glory, they shall honour him when they thinke least of it. They that never learned to lispe a word of a better life, shall liue for God, when they die to damne themselues. If good thoughts by restraining grace, looke into a wicked heart, they stay not there; as those that like not their lodging, and therefore are soone gone. They scarce find an Inne to baite in, be∣fore they be baited out againe with mis-rule: onely that light of Gods loue, and countenance, that shines into an holy heart is constant, like that of the Sunne, which keepes due times, and varies not his course, for any of these sub∣lunary occasions: yet blessed be God, who restraines the plots and practises of the wicked for the good of his elect.

Q. What are the degrees of this sinne?

A. It may be greater, or lesser, in respect of whom, or against

whom it is committed, likewise in respect of the matter, manner, or measure of working it, as whether it be done of knowledge, or ignorance, of infirmitie, or stubbornnesse, or with an high hand. Iam. 1.14. A wicked obiect brings in suggestion, sugge∣stion delight, delight consent, consent practise, practise custome, custome obstinacy, obstinacy hardnesse of heart, and that a reprobate mind. 1 Tim 1.13. Rom. 2.5. & 1.28. Ier. 5.3. Lust is lesse then adultery, hasty anger is lesse then Racha, and that then foole. Math. 5.22. The sinne of a Iew, is greater then of a Pagan, of a teacher then a scholler, Rom. 2.18.20.21. He that knowes Gods will and doth it not, is to be beaten with more stripes then one that is meerely ig∣norant. Luk. 12.47. A professors sinne is greater then the sinne of a prophane man. Againe, it is a lesse sinne to strike a common man then a Constable, a Constable then a Iu∣stice of peace, a Iustice of peace then a Iudge, a Iudge then a Prince, a Prince then to put out the hand against God. It is a greater vnkindnesse for a sonne to offend his father, then another man, &c. Habituall sinnes are worse then actuall, and a railing habite is worse then a slip, or error of the tongue. Here may a question be demanded, whether the sinnes of the first Table, or the second are greater? Answere; compare person with person, and then euery sinne against God is more vile then against my neighbour: but other circumstances may aggravate, and make a sinne greater in the second Table then the first. Idle taking of Gods name in vaine, As O Lord, O Iesus, are not so ill as Murther and Adultery. Negligence on the Sabboth, and stealing a nap by chance at a Sermon, is not so vile and villanous as to robbe and kill by the high wayes side: but let circumstance goe with circumstance, as person with person, degree with degree, &c. and then euery sinne a∣gainst the first Table is worse then against the second.

Q. How many sorts be there of actuall sinnes?

A. Two; the sinnes of commission, and the sinnes of omission. Ier. 2.13. And man doth vsually omit good, before he

commit any evill. The want of doing worthlly, makes a man wanton in doing wickedly.

Q. What is the sinne of omission?

A. The not doing of that good which should be done. Mat. 25.43.44. 2 Thess. 1.8. Negatiues in goodnesse are positiues in evill; at the last day shall men be judged for not doing good. It is not what harme, or hurt haue you done, but what health and helpe haue you beene to the needie? God made nothing to be idle, but euery thing to worke vnto his end, that the great worke-master of all, might be glori∣fied in his handy worke. This sinne is not properly an act, but not acting, and for want of a tearme we call it actuall. It springs from originall sinne, which makes vs vnapt to good.

Q. What is the sinne of commission?

A. The doing of that evill wee should not doe. Rom. 1.28. These two branches, or streames of originall sinne, shew vs the nature of the fountaine it selfe, that as it is dry and barren of good, so it sends forth an Ocean of evill. As it is a privation of good, so it makes vs omit all duty; as an inclination to evill, it makes vs commit all villanies. Ier. 4.22. Wise to doe evill, but to doe good no vnderstanding. Prompt to vice, vnapt to vertue. Ex peccato originis sumus ad omne bonum inepti, & ad omne malum procliues. To conclude this punishment of sinne, and iustifie God in his act; Sinne runnes with the act, and is more in the agent then the ac∣tion: yet it glewes them both together; and by meanes of this concretion, it selfe is both cause and effect. For as arts are concreted, and concreated with things, that is, God did (as it were) clap the art, and the thing together: so the Devil hath conglutinated and compacted the sinne and the substance together. A Logician doth reason, It is not so much the man as his Logicke that performes the art: so it is not so much the man that makes a Garment, as the Tay∣lor, &c. Hence we learne in the blacke Art of the Devill, that it is not so much the substance as the sinne that doth evill; and that subiect onely sinneth, which is glewed to∣gether

with the sinne, God therefore running along with the substance as well as the sinne, and being in the action of the sinner, as well as the sinne, may doe that by his owne art, which neither the sinne, nor the sinner can be said to doe, and so very well may punish the sinner with his sinne, and yet be no cause of it. Rom. 1.24. Gods contact will ever be free from sinnes contagion, even as the Sunne∣beames raise a stinke, and ill savour out of a dung-hill, without any infection at all. The fire can soulder two peeces of iron together, and yet goe in and come out a∣gaine, without being made irony, or hard at all: so God by stirring in the rotten vlcer of the heart, and by the heat of his word, hardning and styling the crabbed nature of man, can get in, and goe out at pleasure, without all ferru∣mination, or soldring with man, as sinne and Satan doe.