Body of Divinity, Book 4 · Chapter 19
CHAP. XIX. Of Heresie, Hypocrisie, Idlenesse, Impenitence, Injustice, Intemperance.
HERESIE.
I Dolatry was the prevailing sinne of the Old Testament, and Heresie of theHeresie is contrary to faith, Schism to charity. Aquinas and others. Heresie opposeth the truth of a Church, Schism the peace of it. New.
It is a pertinacious defending of any thing which overthrows the Fundamentall Doctrine of faith contained in the Word of God: An obstinate errour against the foundation. Dr Halls Case of Consc. 5th Case.
It was a wilde fancy of the Weigelians, That there is a time to come (which they call Seculum Spiritus Sancti) in which God shall by his Spirit reveal much more knowledge and light then was revealed by Christ and his Apostles in Scripture. Mr Gillesp. Miscel. c. 10.See Mr Vines on 1 Pet. 2. 1. Concordiae sraternae vel ambitiosos decet esse Christianos, sed multo magis studios…s nos esse convenit veritatis caelestis & salutaris. Nam concordia (sicut & amicitia) colenda quidem est, sed usque ad aras, & arae colendae non sunt usque ad concordiam. Colimus itaque veritatem, quoad ejus fieri potest, citra pacis jacturam; quod si non sine dispendio pacis atque amicitiae redimi possit veritas, quovis pretio, etiam odio nostri, & salutis temporalis discrimine redimenda est. Twist. in Corv. defens. Armin. All false teachers should be discountenanced. See Zach. 13. 4, 5. Nolo in suspicione haeresios quemquam esse patientem. Hieron. ad Pammach.
The Gnosticks had their name propter excellentiam scientiae, from profound knowledge and greater light: They which pretended to know above all others, yet were but a prophane sect, as the Ancient Writers tell us.
The Socinians doctrine is, as it were, a filthy sink, into which all the Heresies of former and later ages have emptied themselves. They will receive no interpretation of Scripture nor article of faith unlesse it agree with reason. Scriptura est norma, recta ratio est judex, all is ultimately resolved into reason.
Infaustus Socinus omnium Hareticorum audacissimus. Rivet.
What doth Socinus think more highly of Christ then the Turks of Mahomet? yea what doth he think better of Christ then the Turks, which esteem Christ a holy Prophet of God who taught us his will?
Socinianisme is a complication of many ancient heresies condemned by ancient Councels. A doctrine that undermines the merit and satisfaction of our Saviours death. Arminlanism gratifieth the pride of will; Popery the pride of outward sense, and Socinianisme the pride of carnal reason. Dr Hill on Prov. 23. 23.
The Socinians deny the Deity of the Lord Jesus Christ, the Deity of the holy Ghost, the Trinity of Persons, they deny that Jesus Christ hath merited or satisfied for his people.
The Papists, besides some fundamentall errours, as justification by the merit of our own works, are most abominably Idolatrous in their worship.
Of all Hereticall and False Teachers this last age hath afforded, I know none more pernicious then these two, 1. Libertines, that teach to neglect obedience, as in every respect unnecessary. 2. Justitiaries, that presse obedience as available to justification. Dr. Sclater on Rom. 4. 15.
Antinomianism is the most dangerous, plausible errour that almost ever invaded the Church, insinuating into well-meaning mindes, under a false pretence of advancing Christ and free▪grace. Mr Baxt. Inf. Church-Memb. part. 2. Sect. 8.
The original of the Antinomians seems to be from the old Katharoi called Puritans, who being justified, affirmed they were perfect and free from all sin, as the glorified in heaven. M. Rutterf. Surveigh of the Spirit, Antich. part. 1. c. 1.
The Antinomians say repentance, grief, sorrow for, sense or conscience of sin in a Beleever, is legal, carnal, fleshly, from unbelief and the old Adam, and that it is contrary to faith and Gospel-light to confess sins, and was a work of the flesh in David. Id. ib. c. 2.
Vossius in his Historia Pelagiana, saith, that Pelagius was humani arbitrii decomptor, Vide Acta Synod. nat. Dordrecht. Exam. Artic. 1. Remonst. p. 210. Pelagiorum est …aerefis hoc tempore recentissim…, à Pelagio monacho exorta. Hi Dei gratiae in tantum inimici sunt, ut sine hac posse hominem credant sacere omnia divina mandata, &c. Aug. c. 88. de haeresibus. Vide plura ibid.& Divinae gratiae contemptor, a trimmer of nature and …n affronter of grace.
The Pelagians say, that a man may by strength of nature convert himself; that Adams sin did hurt himself alone; that no hereditary stain came to h…s posterity by it; that in infants there is nothing of sin; that men die not for the punishment of sin, but by the law of nature.
They were so called from one Pelagius a Welchman, his name was Morgan, which signifies the sea, but he chose rather to be called Pelagius. He dwelt by the sea. Vide R. Episc. Usser. de Britan. Eccles. Primord. c 8, 9, 10.
He seemed to some to have excelled in such great eminency of knowledge and learning, that some thought that place, Rev. 8. 10. was to be interpreted of his fall.
Against this Heresie Austin and Ierom disputed much.
Christ doth not say, Iohn 5. 5. without me you can do little, but without me you can do nothing. Aug. in Ioan. Tract. 81.
Sententias vestras prodidisse refutasse est, patet prima fronte blasphemia, said Ierom of Pelagius and his opinions.Pelagius was born in Britain the same day that Austin was in Africk.
Austin gives the reason why Pelagianism did spread so much, because there were Pelagiani fibrae in every man naturally.
Austin termed the Pelagians inimicos gratiae Dei, Prosper ingratos, ungratefull and ungracious men, contra ingratos.
The Arminians too much follow the Pelagians. Of Arminius and his opinionsJacobus Arminius vir doctus & acri ingenio, sed qui parum tribuebat Antiquae Ecclesiae judicio, nihil Reformatae. Episc. Dav. Diss…rtat. de Praedestinat. cap. 4. Jacobus Arminius vir ingenij excitatioris, verum cui nihil arrideret, nisi quod aliqua novitatis specie se commendaret. Praefat. ad Eccles. Act. Synod. Dordrecht. Vide Praefat. ad Eccles. Act. Synod. Dordrecht.
The five Articles of the Remonstrants do exalt mans free-will. In the first Article God is said to have chosen them which would beleeve, obey, and continue in faith and obedience. In the second it is affirmed that Christ obtained reconciliation with God and remission of sins for all and every one, if by faith they be able to receive these his benefits. In the third and fourth Article the efficacy of conversion depends upon mans will, so that it is efficacious to conversion if a man will, and inefficacious if he will not. In the fifth Article perseverance in faith is ascribed to mans will, which is to derogate from the Fathers free Election, the Sons Redemption, and the holy Ghosts Conversion.
Hypocrisie.
Hypocrisie is that vice by which men content themselves to seem good, but areHypocrisie is when a man seems outwardly to be that which he isnotinwardly. Perkins on Rev. See Dikes Deceitfulnesse of Heart. c. 2. p. 29 Dr Sclater on Rom. 2. 2. pag 164. Constantius the father of Constantine, to try his Courtiers, commanded all to sacrifice to Idols, pretending to discard all that refused so to do, but contrarywise those that obeyed, he put from the Court, saying, Quomodo fidem Imperat…ri praestabunt inviolatam, qui Deo sunt perfidi. Eusebius. How will they be true to their Prince who are disloyal to God? not carefull to be so in very deed; that is a good description of it, 2 Tim. 1. 3, 5. See Matth. 23. 14. & 24. 51.
In that measure we like of sin, in that measure is hypocrisie in us. Greenham.
There are two kindes of Hypocrites.
1. Such as are grosse and know they do dissemble.
2. Such as have great works of Gods Spirit, as knowledge, joy, sorrow, and reformation of their sins, which do take these to be true graces, because they come near them and are like them; as the foolish Virgins.
A very hypocrite may make some account of serving God. Saul durst not fight till he had offered sacrifice, 1 Sam. 13. 11, 12. A man may hear and that with joy, and beleeve, and bring forth a blade of forward profession, and yet be an hypocrite. The Pharisee boasted that he paid tithe of all that he possessed, that he fasted twice a week. Paul was unrebukable according to the law, and after a sort conscionable in exercises of Religion. Psalm 50. God tels the hypocrite he will not reprove him for his sacrifices, this way he was not much behinde hand.
Reasons.
1. A certain natural spark of the knowledge of God is left in man since the fall.
2. It is a credit to be somewhat Religious.
3. It is fit to feed their pride and a conceit of their own goodnesse.
4. This is a means of nourishing him in his false and presumptuous hope of salvation.
The difference between the religion of the hypocrite and true-hearted:
1. In the matter, the one meditateth in the word read and heard, applying it to himself, by turning it into matter of sorrow or joy, confession or petition; the hypocrite will never thus apply the word of God unto himself in the several parts of it.
2. The hypocrite hath alwaies a false or evil end in his devotion; either he aims at praise amongst men, or earning heaven to himself notwithstanding his bearing with himself in some sins, he aims not at the pleasing of God and getting grace and power to himself that he may overcome sin.
3. They differ in the fruit and manner of performing these exercises; the hypocriteJames 1. 26. neither hath nor careth to have the power of these acts working mightily in his heart. The Pharisees contented themselves to wash the outside of the cup and platter, and to be zealous observers of the letter of the law, being yet within full of all wickednesse. The most accomplisht hypocrite cannot expresse 1. The life and power of a Christian, 2. Nor the joy of a Christian.
The open prophane man may be worse then the hypocrite in some respect, he dishonoureth God more, and sinneth with a higher hand, and with more contemptHildersam on P…al. 51. 7. p. 718, 719. of God, and also with more hurt to …en by his example, then the wicked man doth. Yet the hypocrites case in other respects is worse then the state of the prophane man,
1. In this life, he is hardlier brought to a sense of his sin, and to repentance for it,Quo quis sanctior est hypocrita, eo deterior est Evangelii hostis. Luther. Matth. 21. 31.
2. In the life to come, because they have sinned against greater means and light, they shall receive the greater damnation, Matth. 11. 24.
Many an hypocrite will 1. Constantly hear and frequent the best Ministry, Isa. 58. 2. Ezek 33. 31, 32. 2. Will keep a constant course in prayer, and that not in ordinary prayer only, but even in extraordinary too, Luke 18. 12. compare Zach. 7. 5. & 8. 19. together. 3. Is a strict observer of the Sabbath day, Luke 13. 14, 15. Iohn 5. 10. 4. Loveth the sincerity of Religion and hateth Popery, will-worship and idolatry, with all the reliques and monuments of it, Rom. 2. 22, 23. 5. Goeth a great deal farther in the reformation of his life, then the civil man doth, 2 Pet. 2. 20. Luke 11. 42.
We should labour for a spirit without guile, Psal.? 2. 2.
That spirit is
1. An humble spirit before, in, and after duty.
2. An honest spirit, carried equally against all sin.
3. A plain spirit.
Idlenesse.
Idlenesse is a vice of spending time unprofitably.
It is vivi hominis sepultura. Salomon often condemneth sluggishnesse, Prov. See M. Wheatly of the example of the Sodomites.6. 9, 10, 11. which saying he repeats again, Proverbs 24. see Proverbs 20. 13.
An idle man is a burden to himself, a prey to Satan, the devils cushion, semper aliquid age ut te diabolus inveniat occupatum. A grief to Gods Spirit, Ephes. …. 28. 30.
Bodily sloth you cannot bear, and soul-sloth Christ cannot bear, Matthew 25. 26.
Sins accompanying idlenesse.Magna pars vitae clabitur malè agentibus, maxima nihil agentibus, tota ferè aliud agentibus. Senec. Consol. ad Polyb. c. 23.
1. Inordinate walking, 2 Thess. 3. 11, 12.
2. Talebearing, 1 Tim. 5. 13. Prov. 11. 13.
3. Theft, Ephes. 4. 28. 2 Thess. 3. 12.
4. Drunkennesse, Amos 6. 1.
5. Filthinesse, see 2 Sam. 11. Ezek. 16. 49. Idlenesse is the mother and nurse of lust.
Quaeritur Aegistus quare sit factus adulter,
In promptu causa est, desidiosus erat.Cùm ad extrema vencrimus, serò intelligemus miseri, tamdiu nos, dum nihil agimus, malè occupatos fuisse. Id. ibid. Maximae profecto laudis est, non tantùm à diabolo nunquam, sed nec à morte otiosum inveniri. Drexel. Aeternitatis Prodromus. cap. 1. sect. 45. Vita ignava & otiosa nec placita unquam nobis: & ne ejus aliquando necessitas vel voluntas adveniat, serio deprecor. Casaub. Epist. 351. Stuckio.
Otia si tollas periere cupidinis arcus.
Ovid.
Water standing still will putrifie and breed toads and venemous things, so ease will breed diseases.
The punishments of idlenesse.
1. Diseases. Cernis at ignavum corrumpunt otia corpus?
2. Dulnesse, idlenesse is the rust of wit.
3. Poverty, Prov. 10. 4. & 20. 13, 19. & 6. 10, 11. & 24. 34.
4. Shame, Prov. 10. 5. & 6. 6. & 12. 11.
It is against the order of nature which God set in all his creatures at the first, theChrist spent all his daies in labour. Rebeccah and Sarah were good housewives. Diogenes, that he might not seem idle in the midst of businesse, would needs be doing, though it were but by rolling of his Tub. heavens stand not still but by miracle; Adam laboured in Paradise, much more since the fall; Iob 5. 7. The rust fretteth unused iron, and the mothes eat unworn garments.
This is the sin of great persons who …ve received great mercies from God, Cretians, idle, slow-bellies.
This sin is condemned,
1. Exceedingly in the word, by Salomon, Prov. Eccles. Isaiah, and by Paul, and in morall Philosophy.
2. It is a mother-sin, as was shewed before.
3. Produceth many plagues, rheums, obstructions, and other inconveniences, as hath been also shewed, and exposeth one to great danger.
A good remedy against idlenesse is diligence in some honest calling. Iacob and his sons, Moses and David were shepherds, 1 Sam. 12. 1, 2. Let him that hath an office wait upon it. This humbleth the minde, profits the estate, and makes a man able to do good to himself and others, interests a man to the things of this life; he that labours not must not eat, in all labour there is abundance. It fits him for religious duties; if it be moderate, makes the life cheerfull, prevents evil fancies.
Impenitence.
Impenitence is a great sin under the Gospel, Acts 8. 22. The longer one lies in any sin the more is the heart hardened, Ier. 16. 1. Ephes. 4. 18, 19. He which hardeneth his heart against many reproofs, shall surely perish; obstinate, impenitent sinners shall be destroyed, 1 Sam. 12. 25.
Impenitence perfectly conforms one to Satan, who is in malo obfirmatus, and sins without remorse, In malo perseverare diabolicum.
Reasons,
1. Repentance is Gods gift, therefore denying of it is Gods curse.
2. Hereby the highest favour of God is despised, the offering of repentance is a mercy that belongs to the second Covenant; obstinacy in sinning is a denying of Gods justice, and abusing his mercy.
3. So long as one lives in any sin without repentance, so long God looks on him as continuing in that sin, his minde is not changed.
4. Without repentance aThe promises of the Gospel appertain to those only who walk not after the flesh but the Spirit, who are heavy laden, and take Christs yoke upon them, to those which confesse their sins, and leave them, which mortifie the deeds of the flesh by the Spirit, for with these or such like conditions they are limited.there is no remission, Acts 5. 31. Luke 24. 47. therefore the sin against the holy Ghost is unpardonable, Heb. 6. 6. because one cannot repent.
5. Final impenitency is a certain evidence of ones reprobation, Rom. 2. 5. Heb. 12. 17.
6. Under the Gospel there are the greatest arguments and motives to repentance, Matth. 3. 2. Acts 17. 30. Christ himself sent Iohn before him to preach the doctrine of repentance, and he himself did also preach it; he bad men amend their lives, because the Kingdom of God was at hand: and his Apostles also preacht the same doctrine of repentance.
He is a wilfull sinner which either holds in himself a purpose that he will sin, or is irresolute and not settled in a firm purpose of not sinning, or that purposeth to mend but not till hereafter.
Injustice.
Injustice is a sin.
Every man is to have his own, and to be permitted the quiet enjoyment of that wherein he hath interest.
They execute no judgement. Salomon saith in the place of judgement there was iniquity. I looked for judgement, and behold oppression, Isaiah.
Reasons.
1. The excellency of the thing abused, judgement is a part of Gods authority. It is Gods judgement which you execute, saith Iehosaphat; therefore it is a foul thing to abuse a thing so sacred and of such high respect.
2. The causes of it are covetousness, distrust of Gods providence, shaking off the fear of God, and extinguishing the light of nature, denying Gods Lordship over the whole world.
3. The effects of it are bad.
1. It defiles a mans conscience: Iudas cast away the thirty pieces which he came unjustly by.
2. It will ruinate his state and family: A man shall not rost what he caught in hunting.
3. It blemisheth the name and stains a mans reputation: The Publicans were in such hatefull esteem among the Jews, that they were ranked with the very harlots, and most notorious sinners, because they cared not what nor from whom they gat.
4. Riches deceitfully gotten is vanity tossed to and fro by them which seek death, a man shall be damned for unjust gain, unlesse repentance and restitution come between. The Apostle saith, God is an avenger of all which do such things; Know ye not that the unrighteous shall not inherit the Kingdom of God?
Intemperance.
It is an inordinate appetite or immoderate desire and use of meat and drink,Democritus said that intemperate men were valetudinis suae proditores, betrayers of their own health, and killers of themselves by their pleasures, so that Sybaritica mensa and Sybaritica calamitas, are for the most part inseparable. The Philosopher could say The intemperate man is seldom a penitent man. and this is when a due mean is exceeded, either in the costly preparation of them for our selves or others, or in the too liberall and excessive use of them so prepared.
Degrees of intemperance. 1. More secret.
1. When mens thoughts run after what they shall eat or drink, Matth. 6. 25. When animus est in patinis, Rom. 12. 13.
2. When we delight too much in it; as Philoxenus who wisht he had a neck like a Crane, that he might take the longer delight in swallowing of his meat and drink.
3. When we feed securely, Iude 12. are too much taken up with the creatures.
2. More notorious.
1. When men eat more then their stomacks will digest, Prov. 23. 1, 2.
When they are too dainty, nothing will down but what is delicious and costly, as the rich man in the Gospel.
3. When they eat and drink unseasonably, as Isa. 12. 13. Amos 6. 1, 2. when they eat one meal too hastily after another, not allowing nature sufficient time for concoction, and those that will be still tipling.
Helps against it.
1. Reade, hear and practise the word.
2. Pray.
3. Joyn fasting with prayer.
4. Consider the bounty of the Lord in giving us good things and for what end, viz. strength.