A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

CHAP. XVIII. Of Envy, Error, Flattery, Gluttony.

ENVY.

ENvy is a grief for the prosperity of others. Est * 1.1 aegritudo suscepta propter alterius res secundas, quae nihil noceant invidenti.

The first instances that we have of sinne, are Adams pride and Cains envy.

Envy is the mother of strife, they are often coupled Rom. 1. 29. & 13. 13. 1 Cor. 3. 3. 2 Cor. 12. 20. Gal. 5. 20. Iam. 3. 14. Natural corruption doth most of all bewray it self by envy. The Devil first envied us the favour of God, and ever since we have envied one another. The children of God are often surprized with it, Numb. 11. 29. Iohn 21. 20, 21. It breaketh both Tables at once; it beginneth in dis∣content with God, and endeth in injury to man.

Macrobius l. 2. Sat. c. 2. saith acutely of Mutius a malevolous man, being sadder then he was wont, Aut Mutio nescio quid incommodi accessit, aut nescio cui aliquid boni. The Heathens when they saw an envious man sad, they would demand whether harm had happened unto him, or good unto his neighbour.

Aristotle cals it the Antagonist of the Fortunate. Parum alicui est si ipse sit foe∣lix, nisi alter fuerit infoelix.

Livor semper lippus est, saith Petrarch, this humour is alwayes ill-sighted. All blear-eyed men are offended and hurt with the light, so envy is provoked at anothers good and honour. The better the party envied is, the better he behaveth himself, the more bitter the envier doth grow against him, and the more his ha∣tred increaseth. Saul had still a more violent spleen against David by how much he discovered more wisdom, courage, and the more the hearts of his servants were set upon him. Who can stand before envy? saith Salomon, Prov. 27. 4.

It is the rottennesse of the bones, Pro. 14. 3. and so the justest of all vices, because it bringeth with it its own vengeance.

Sed videt ingratos, intabescitque videndo, Successus hominum, carpitque & carpitur unà, Suppliciumque suum est. Ovid. Met. 11. Fab. 12.

As the rust consumes iron, so this vice the envious man. Anacharsis cals it serram animae, and Socrates, Ulcus. When Hercules had vanquished so many fierce mon∣sters,

Comperit invidiam supremo fine domandam,* 1.2

He grapled at last with envy as the worst.

Erasm. lib. 17. of his Epist. in an Epistle to Sir Thomas More, saith of Conradus Goclenius, Invidere quid sit, ne per somnium quidem unquam intellexit: tantus est in∣genii candor.

The objectum quod of it, is, Good of any kinde, true, apparent, honest, profitable, pleasant, of minde, body, fortune, fame, vertue it self not excepted; the obje∣ctum cui, is generally any other man, Superiour, Inferiour, Equal. We envy a Superiour because we are not equalled to him, an Inferiour least he should be equal to us, an Equal because he is our equal. Men of the same Trade or Profession envy each other:

Figulus figulo invidet, Faber Fabro.

Death frees a man from it, Extra omnem invidiae aleam.

Pascitur in vivis livor, &c.

The chief cause of it is pride and inordinate love of a mans self: the impulsive* 1.3 cause is manifold, as if he be an enemy, a corrival.

Hatred (when one loaths and wisheth ill to another) agrees with envy,

1. In the subject, alwayes he which envies another hates him, but not on the contrary.

Secondly, In the efficient cause, which is pride, and a blinde love of a mans self.

It differs from it:

First, In the subject, for hatred may be in one in whom envy is not.* 1.4

Secondly, In the objectum quod, which in envy is only good, but in hatred it may be evil.

Thirdly, In the objectum cui, which is larger in hatred then envy, for we envy men only, not God, nor our selves but others, but we may hate not only other men but our selves and other creatures, yea God himself.

Error.

Error is to judge otherwise then the thing is, taking truth for falshood, or fal∣shood* 1.5 for truth, Usquequaque fidei venena non cessant spargere, saith Augustine of his times.

In Gregory Nazianzens dayes there were six hundred errors in the Church. Selat. on 1 Cor. 11. 18, 19.

The Doctrine onely of the Trinity * 1.6 remains undefiled in Popery.

Obstinately to defend an error in things indifferent, makes a man a Schismatick; and in points necessary and fundamental, an Heretick. It is the greatest judgement in the world to be given over to error, Revel. 13. 8. Iud•• v. 4. 2 Thes. 2. 11.

All the primitive Fathers spend most of their zeal and painful writings against heresies and errors.

All the Primitive Churches to whom the Apostles wrote Epistles, areexpresly warned either positively to stand fast in the truth, to hold fast their profession; or negatively to beware of, and to avoid false teachers, and not to be carried about with divers and strange Doctrines. See M^r Gillesp. Misc. c. 11. & 12.

It is not difficult to enumerate those heresies which gave occasion for the intro∣ducing of every Article in the Creed. Vide Sanfordum de Descensu Christi ad infer••s, l. 4. p. 29, 30.

It was well concluded in the 39 Session of the Councel of Constance, That eve∣ry tenth year at the farthest, there should be a general Councel held, to reform such errors in the Church as probably in that time would arise.

Preservatives from error:

• 1. Have a care to be established in the truths of God, 2 Pet. 1. 12. specially the main truths of religion; look to repentance, faith, daily examination, Matth. 13. 45. Rom. 6. 17. Corrupt teachers beguile none but unstable souls.
• 2. Get experimental knowledge, Ephes. 3. 17. and mourn to see the truths of Christ corrupted, Revel. 11. 3.
• 3. Love not any sin, 2 Tim. 2. 19.
• 4. Try the Spirits, 1 Iohn 4. 1. Every man pretends to speak by the Spirit, bring* 1.7 their Doctrine to the rule, try to what end the Doctrine tends, whether to exalt

• God and abase man, Matth. 7. 15, 16. or to set up the dark wisdom and proud will of man, as Free-will, Universal Redemption, the denying of Gods Decrees and Perseverance, Sub laudibus naturae latent inimici gratiae. Aug.
• 5. Beware of communion with false teachers, Rom. 16. 17. Titus 3. 10. 2 epist. Iohn 10.
• 6. Make use of the Ministry.

Flattery.

Flattery is a speech fitted to the will and humors of others for our own advantage.* 1.8

One may please others much, and yet not flatter them, when he seeks not his own advantage in it, 1 Cor. 3. ult.

We flatter,

First, When we ascribe to them good things which they have not. Or

Secondly, Applaud their evils as goodnesse. Or

Thirdly, Amplisie their good parts above their merit. Or

Fourthly, Extenuate their evil more then is meet, Isa. 5. 10.

Flatterers are men that dwell at Placenza, as the Italian saith, Isa. 30. 10. They may well be called Caementarii Diaboli, the Devils daubers, Ezek. 13. 10.

Dionysius the tyrant had flatterers about him, who like dogs would lick up his spittle and commend it to him to be as sweet as nectar.

Diogenes compared flattering language to a silken halter, which is soft because sil∣ken, but strangling because a halter; and saith, As tyrants are the worst of all wild beasts, so are flatterers of all tame.

None can be flattered by another till he first flatter himself.

Canutus King of * 1.9 England and Denmark well repressed a flatterer at Southampton, who bare the King in hand that all things in the Realm were at his will and com∣mand. He commanded that his chair should be set on the shore, when the Sea be∣gan to flow, and then in the presence of many, said to the Sea as it flowed, Thou art part of my dominion, and the ground on which I sit is mine, wherefore I charge thee that thou come not upon my Land, neither that thou wet the cloathes or bo∣dy of thy Lord; but the Sea according to his usual course flowing did wet his feet, then he said, None was worthy the name of a King but he to whose command the earth and sea were subject, and never after would be King.

Chalac in Hebrew signifies either blandus smooth, or Mollis soft, because the flatterer useth smooth and soft speeches; or dividere to divide, because in flatterers the tongue is divided from the heart. See Prov. 27. 6. & 29. 5.

Open hostility is better then secret flattery. An ungodly mans sins are acts of ho∣stility, his duties acts of flattery, Psal. 78. 36.

We should shut our ears to flatterer••, and rather seek to do what is commenda∣ble, then to hear our own commendation.

Plus ali•••• de ••••, quam tu tibi, credere noli.

Gluttony.

Gluttony is a sinne, Isa. 56. 12. Amos 6. it is an immoderate delight in meats and* 1.10 drinks. This was Dives his sinne, one of the sins of S••dom, Fulnesse of bread; and of the old world.

This sinne is committed five wayes:

Praeproperè, Lautè, Nimis, Ardenter, Studiosè.

Reasons 1. From the causes of it, it ariseth from sensuality, a brutish vice where by one metamorphoseth himself into a swine in disregarding the divine, spiritual,

excellent, supernatural good offered to his reason, and by that alone to be concei∣ved, and placeth his happinesse in corporal delights and pleasures that tickle his senses. Such a one that so feeds, eats not to live, but lives to eat, and in that sense is said to serve his own belly, and not the Lord.

Secondly, The effects of this vice are very bad:

• 1. It hinders Mercy and Liberality to the poor. Lazarus could not have the crums of the Rich mans Table, either they have no heart to give, or no∣thing to spare.
• 2. It often overthrowes Estate, He that loves Wine and Oyl shall not be rich.
• 3. Oppresseth the heart and burieth all good Meditations and Affections, for fat is alwayes senslesse.
• 4. Draws men to the practice of Unjustice, as 1 Sam. 21. 30.

A Christian must take heed of all excesse in food, 1 Cor. 9. 29.

Reasons. First, A moderate Diet keeps the body healthful, that we may glorifie God and have ability of strength to serve him.

Secondly, Excesse of Diet will breed lusts, and further the power of concupis∣cence* 1.11 in men.

Thirdly, The Body is to be an Instrument of the Soule in all service to God: glorifie God in Soul and Body: much eating unfits, and is sinfull.

Fourthly, We must eat to the glory of God when we are hungry, that here∣by God may be glorified in our calling.

Fifthly, It is Idolatry to minde the belly, Phil. 3. 19. Rom. 16. 16. such belly-gods were the Monks, and many of the Romans.

Sixthly, It is a sin against the body, the Apostle aggravates fornication from this consideration.

Seventhly, It indisposeth to any spiritual duty, Luke 21. 34. a full belly cannot study,

Impletus venter non vult studere libenter.

In Scripture a fat heart is as much as stupid and senslesse.

First, Many like Iosephs master Potiphar take account of nothing but what they must eat and drink, that they may be sure to fare well; our feasts usually are turn∣ed meerly to an exercise of this vice.

Secondly, All should exercise Temperance in Diet, let a little content thee, let the end of thy eating be strength and health, not a pleasing of thy tooth: the rich* 1.12 must inure themselves sometimes to a hard short meal, that they may do more good to others.

Motives.

First, Gluttony is a beastly sin, yea it makes men worse then beasts, for they can take delight in such things, yet will not exceed.

Secondly, It is an abuse of the creatures which are given to us for our good.

Thirdly, Injurious to the poor.

Notes

• * 1.1

  Tul. l. 4. Tusc. Quaest. Invidia ab in particula intensiva & vi∣deo, quod invidus oculos continuò fixos habeat in alienam foelici∣tatem. Livor •• colore livido qui plerumque in invidis cernitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veluti 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod invidus vel semet animi agritudine quo∣dammodo inter∣ficiat, vel necem optet ejus cui invidet. Sander∣son in Leo. Vide Voss. Instit. orat. lib. 2 cap. 12. Cain kill'd his brother, Esau threatned to kill his, and Iosephs bre∣thren intended to kill him. Envy was the original and moving cause of it in them all. See Rom. 1. 29.
• * 1.2

  See D^r Willet on Gen. 37. 4. & Exod. 37. 4. Par. on Rom. 13. 13. Cartw. on Prov. 27. 4. and Master Wheatleys Prototypes on Iacobs Wives.
• * 1.3

  The Spirit of a man lusteth after envy.
• * 1.4

  See the differ∣ence between envy and ha∣tred. D. Willet on Gen. 37. 4.
• * 1.5

  Error in judge∣ment is worse then in pra∣ctice, then the conscience takes part with sin, and a man thinks he ought to do what he doth.
• * 1.6

  Mihi quidem totam locorum Theologiae communium seriem anim•• peragranti, vix ulla oc∣currit Theologiae particula (si ab unico S. Triados mysterio discesseris) quam Pontisici•• non foedis aliquot erroribus conta••in••∣••unt. Down. Diat. de Antichrist•• part. 1. lib. 3. cap. 6. Vide ibid. cap. 7. catalogum errorum Romana Ec∣clesiae.
• * 1.7

  Call no man Father on earth, Christ speaks it in respect of doctrine, See Revel. 2. ••. try their Doctrines by the rule of the word. Nemo se palp•••••• de su•• Satanas est; de Deo beatus est. Aug.
• * 1.8

  See D. Halls Holy Panegy∣rick, pag. 480. Communiter nomen adulatio∣nis attribui solet omnibus, qui su∣pra debitum modum virtutis volunt alios ver∣bis vel sact is de∣lectare in com∣muni conversa∣tione. Aquin. 2^• 2ae ae quaest. 11••. Artic 1.
• * 1.9

  Cambden in Hampshire. Nolo esse lauda∣tor, ne videar esse adulator. Tully. Pessimum ini∣micorum genus laudantes. Notae illorum voces sunt: Ita Domine, ita est, rectissimè fa∣ctum, nec aliter debuit, jus & fas à te stant; benè, bellè, prae∣clarè, pulchrè & festivè, magni∣fi••è, divinè, non potuit melius. Drexel. Tom. 2. de Adulat. cap. 1 Sect. 1.
• * 1.10

  This sin hath been so proper to this Nation of England that one puts voraces for an Epithete of Angli; and another when he will say he is full even to the brim, expresseth it thus, Si saul comme un Anglois, He is glutted like an english man. Smindyrides, perditissimus ille junenis jactare solitus est, se à viginti annis solem, nec orientem, nec occidentem vidisse, assiduè scilicet in lecto aut in mensa occupatus. Drexel. Aeternit. prodromus, c. 2. Sect. 8. Clemens Alexandrinus writeth of a fish which hath not a heart distinguished from the belly as other fishes have, but it hath the heart in the belly. So these gluttons which make a God of their belly have a heart in their belly.
• * 1.11

  One seeing so many young Gentlemen follow Epicurus at his first set∣ting up, said, The cause was it was young mens Philoso∣phy that was professed in that School.
• * 1.12

  Nomen sobric∣tatis sumitur à mensura. Dicitur enim aliquis so∣brius, quasi briam, id est, mensuram servans. Aquinas 2², 2ae. Quaest. 149. Artic. 1.