A Treatise of Scandalizing, Treatise · Chapter 5
CAP. 5.
Of scandalizing in speciall by enticing practises.
THE next way of scandalizing is by devised practises intended to beguile mens soules,§. 1. A woe belongs to scandalizers by enticing practises. and to harme their consciences: to which also the generall assertion is to be applyed, and a woe is to bee pronounced as belonging to them that by cunning and subtle devices, by counsels, perswasions, laying before men alluring objects, doe scandalize others. Such a one was Balaam, Revel. 2. 14. Who taught Balaak to cast a stumbling-block before the children of Israel, to eat things sacrificed to Idols, and to commit fornication. But Gods vengeance followed him, he was slaine with the sword by the Israelites, Num. 31. 8. And St Iude vers. 11. tells us, a woe is to them that runne greedily after the errour of Balaam for reward. Of the same stamp was Ieroboam the sonne of Nebat, who caused Israel to sin, by setting up two Calves of gold, one in Bethel, and the other in Dan, instituting high places, and Priests of those Calves, offering sacrifices, and keeping a feast to them. 1. King 12. 30. &c. The issue of which was the cutting off his house, and destroying it from off the face of the earth. 1. Kings. 13. 34. And he his still stiled by the holy Ghost Ieroboam the sonne of Nebat which caused Israel to sinne. The like woe in some one way or another belongs to all those that tread in the same steps.
To conceive more fully of this sort of scandalizing,§. 2. How men Scandalize by enticing practises. we are to consider that this kinde of scandalizing hath diverse acts. The first and principall is in the braine, that contrives some pernitious device to ensnare mens soules by, for the most part intended to that end: but if it stay there, and shew not it selfe in outward act, it is only a scandall inchoate or begun. The outward acts by which it shewes it selfe, are either of words, or of deeds. We may see it in the scandall of Balaam & Balak: Balaam deviseth a way to scandalize the Israelites by sending the whoorish daughters of Moab among them, thereby enticing them to commit whoredome, and to joyne with them in their Idol-feasts: Balaam deviseth this, he imparts it to Balak, and He puts it in practise: in this Balaam was the principall, Balak the accessary: Balaam began the scandall. Balak perfected it. Ionadab the son of Shimeah deviseth a way for Amnon to practise his incestuous lust with his sister Tamar, & adviseth him to execute it, by which he committed a foule sin. 2. Sam. 13. 5. This counsell of Ionadab was a scandall to Amnon by a subtil way. Iulian the Apostata abstaines from the shedding the blood of Christiās which Diocletian, & other Emperours before had shed: he saw that it did but encrease Christianity, men being ambitious of death that they might have the honour and Crowne of martyrdome. But hee useth sly and cunning devices to insnare men in Paganisme, he promotes the most zealous Pagans, makes the schooles free only for them, countenances them, ieeres at the doctrine of Christ, scoffs at the rites of Christians, foments their contentions, and thereby drawes many to Apostasie; many to a love of Paganisme, and thereby scandalizeth them. Innumerable of the like subtil devices are used in every age to insnare mens souls by enticing them to doe evill. And this sort of scandalizing differs from that scandall which is by sinfull example, in that the action of such scandall is intended onelyonly for to satisfie the doers lust, though it becomes scandalous by it's venomous nature: the scandall by an enticing practise is sinfull, and intended also to further sin, though sometimes the scandalizer know not the thing hee perswades to, to be sin. It differs also from scandall by persecutiō in that that scandall is by force, the other by fraud.
Now all such kinde of scandalizing by enticeing practises is sinfull and deserves woe,§. 3. Difference of scandalizers by enticing practises in respect of the part they act therein. but all is not alike sinfull; nor hath the same degree of woe awarded to it: For difference is to bee made between scandalizers according to the part they act in this tragoedy, or mischiefe of scandals. For there are some that are the contrivers, & Counsellours of such divellish machinations: others only moti movent, being set on worke they execute. The inventer & perswader in this thing is deeper in the guilt of the scandal then the meere actor. For it is more voluntary in him that contrives, more of his own motion, than it is in him that acts what another suggests. He that leads and rules the other is the principall, hee that consents and followes is but a second. Wherefore the scandalizing of the children of Israel by the daughters of Moab is rather in scripture imputed to Balaam, who taught that wicked device, then to Balak who put it into execution: and Ieroboam that devised the golden Calves is rather said to cause Israel to sinne, then the workman that made and set them up.
Secondly,§. 4. Difference of scandalizers by enticing practises in respect of the motives which incite them. difference is to be made between scā dalizers of this kinde in respect of the several motives which lead them to offend others. For first, some doe scandalize others out of craft for their ungodly and unrighteous ends. Thus Balaam the sonne of Peor devised a way to scandalize the Israelites that hee might gaine the wages of the unrighteousnesse. 2. Pet. 2. 15. Ieroboam the sonne of Nebat sets up two golden Calves at Dan & Bethel, which became a snare to the people of Israel, & this was done to maintaine his rebellion against his Prince, and confirme the kingdome to himselfe, 1. Kings. 12. 26. 27. Jonadab the son of Shimeah perswades Amnon to ravish his sister, & this was done that hee might the more ingratiate himselfe to Amnon his friend. 2. Sam. 13. 3. The Pharisees devised waies of superstition and hypocrisie that they might devoure widowes houses. Mat. 23. 14. 15. Elimas the sorcerer with subtilty seeks to turn away the Deputy from the faith, that hee might retain his power with him. Acts. 13. 8. 10. The false Apostles sought to corrupt the faith of the Galathians concerning Iustification by the law that S. Paul being excluded, themselves might be affected. Gal. 4. 17. Those of whom the Apostle saies, 2. Tim. 3. 6. that crept into houses, and lead away silly women laden with sins led away with divers lusts, did it no doubt to make a prey of them. And with the same spirit at this day doe many seducing Iesuites and Seminary Priests bred of the smoke of the bottomlesse pit scandalize many ignorant or corrupt soules by drawing them to their impious Idolatry, & superstition, their Antichristian errors and deceits, that they may maintaine the unrighteous tyranny of the Roman Bishops, maintaine thēselves, their Colledges, and fraternities in a rich and plentifull manner by Drurifying (as the secular Priests call it) that is by cheating their proselytes. And no better are the ends of many other Heretiques, as Socinians, Anabaptists, Familists, Separatists and the rest of the litter of grievous Wolves, as S. Paul calls them, Acts 20. 30. that enter among Christians and spare not the flock. Cosin-germanes to which are all that for wicked ends corrupt mens consciences: as the harlot that enticeth lovers to her for gaine: that corrupt young heires in their manners by humouring them, pleasing them in their vaine lusts of swaggering and gallantry (as they call it) that they may in fine cheate them of their lands or money by gameing with them, or some such practise: that make their neighbours drinke, put the bottle to them, and make them drunken, that they may see their nakednesse, an use in Habakkuks times. Hab: 2. 15. That they may discover their secrets, robbe their pockets, draw them to suretiship for them, and such other evill purposes. Now all these doe scandalize plena voluntate, with full will, wittinly and deliberately, and thereby shew themselves to bee full of Satan, throughly diabolized professours of his art, which is to make it his businesse, to goe about seeking whom be may devoure: they are as S. Paul called Elymas, Acts 13. 10. children of the Divell, enemies to righteousnesse, that cease not to pervert the right wayes of the Lord. 2. Some doe scandalize others by enticing practises not out of any oblique or indirect ends contrary to their pretences: but out of love and zeale to their errours, or other things wherein they scandalize them. Of this sort are many Heretiques and Scismatiques, and Idolaters that sollicite men to embrace the errours they hold, or the superstitions they practise out of meer zeale to their errours and superstitions. Iezabel was zealous for the worship of Baal, and therefore shee entertaines and promotes the Priests of Baal at her owne table, that shee might further her superstition, out of the mad affection shee had to the Idol. Saint Paul sayes of the Iewes that went about to establish their owne righteousnesse that they did it out of a zeale of God, though not according to knowledge, Ro: 10. 2. There are not a few that corrupt others by enticing them to drunkennesse, idlenesse &c. For no other end but because they love their sin, and would have as many companions with them in their sin as they can infect, to build up the Divells kingdome. The adulteresse with much faire speech drawes the simple young man to cō mit lewdnes with her, only to satisfy her immoderate Lust, Pr. 7. 21. These are very grievous scandalizers harming and destroying their brethrens soules to further their sin, and to make others children of hell like themselves. And it shewes in them a wicked disposition that loves and delights in evill. Yet because it is out of some ignorance (though it bee such as is pravae dispositionis, of an evill disposition) it is therefore lesse voluntary then the former, and thereby lesse evill, and lesse obnoxious to woe. 3. some doe scandalize others by faire words out of misguided love to the persons they scandalize: so that the motive hereof is an affection of love compounded with ignorance, and imprudence. Thus Peter advised Christ to decline his sufferings, out of love as he thought: but ignorantly, and therefore our Saviour rejected his counsell as savouring of a meere carnall and humane affection. Mat. 16. 23. telling him that hee was a scandall to him. In this manner many carnall parents have disswaded their children from Martyrdome, from zeale, and forwardnesse in Religion, least they should bee lost, as they thinke, become melancholy, unfashionable, misse their preferment, be mocked by men of the world &c. wherein they thinke they shew much love to thē, but do indeed scandalize, or harme their soules, as Peter did Christ. But the woe due to this is lesse then the former, because it is lesse voluntary, as being not out of a love to the evill, but to the persons they perswade through simple ignorance of the evill to which they perswade.
Thirdly difference is to be made of scandalizeing in this kind according to the matter or thing wherein they scandalize them.§. 5. Difference of scandalizers by enticing practises according to the matter wherein they scandalize. For sometimes men doe lay a stumbling block by seducing men from the truth, in credendis, in matters of faith. As those of whom S. Peter speakes, 2. Pet. 2. 1. that brought in damnable heresies, or heresies of perdition: and those of whom S. Paul speaks, that sought to deprive Christians of their liberty in Christ, that they might bring them into bondage, Gal. 2. 4. those that corrupted mens minds from the simplicity that is in Christ. 2. Cor. 11. 3. Some doe scandalize others in agendis, in matters of practise, whether pertaining to Religion, or to civill conversation. As Balaam that corrupted the Israelites in both: and all others that draw men to superstition, intemperance and the like sinnes. Now the former are caeteris paribus, other things being alike, the worse sort of scandalizers: for as much as a pernitious errour in matters of faith is more dangerous, as more easily spreading and infecting the minds, then a corrupt practise that hath lesse colour for it, and likely more resistance.
The reasons why a woe belongs to such Scandalizers are 1. Because they are plaine and manifest agents and factors for Satan and his Kingdome.§. 6. The reasons of the woe due to this scandalizing. Our Lord Christ called Peter Satan, when he was a Scandall to him, though but out of imprudence. Mat. 16. 23. much more justly may the title be fastened on him that scandalizeth out of craft, who is ingeniosè nequam, wittily wicked. For this reason S. Paule styled Elymas the sorcerer a Child of the Divell, because he did not cease to pervert the right waies of the Lord, Act. 13. 8. For what doe such but foreign with open face declare themselves for Satan, and associate themselves to him in promoting his worke, which is the devouring of soules: and therefore may expect his pay, to whose service they have addicted themselves. 2. because they are direct enemies to God. S. Paul stiled Elymas, an enimy to all righteousnesse. Acts 13. 8. And what is an enemy to righteousnesse, but an enemy to God, Who loveth righteousnesse and hateth iniquity? what doe such Scandalizers but apply themselves to seduce men from their subjection to Gods kingdome: and as much as in them lies, overthrow his dominion? Now such as shew enmity against God may justly expect hostility from him against them, wrath in requitall of their unrighteousnesse, and that in proportionable measure, answerable to the measure of their iniquity.
For application of this truth.§. 7. Application 1. To manifest the great guilt of Scandalizers in this kind. 1. We may hereby discover the great guilt that lies on them, that by this way scandalize others, and the great misery that belongs to them. Surely there are every where many, who at least through imprudence doe scandalize men to their ruine by insinuating practises: many carnall parents that relish not the word of life themselves, out of prejudice against Godlinesse, and holy zeale disswade their Children from diligence in duties of godlinesse, prayer, reading, hearing, meditating on Gods word, as conceiving that these things will make them silly, unfashionable, unsociable, dejected, melancholick, opinionative, that it will hinder their credit and preferment. And therefore divert the current of their minds to the reading of Poems, play-bookes, amorous writings, acquaint them with merry company, pregnant wits, that they may learne gallantry of behaviour, whet their wits, erect their spirits. But instead of learning these things, they learne for the most part the damnable Arts of swearing, whoring, fighting, drinking, riot, scoffing at religion, and the rest of those hellish courses, which are in these daies vailed under the name of bravery of spirit, and gallantry of carriage. And this falls out by Gods just judgement, that while parents are enemies to that noble service which their children by their godlinesse, and holy zeale might doe for God the soveraigne Lord; to that Heroicall fortitude of minde, in contemning the world, and bearing the extreamest evills for Christs sake, which faith produceth; that incomparable joy, that true liberty which a holy life begetteth, that surpassing wisdome, and usefull worth that attend the knowledge of God, and an upright heart towards him: their children should fall into the basest services of their own lusts, & of Satans will: enslave themselves to whores, and drinke, and such like effaeminating things, be filled with meere vanity, empty of reall worth, and prove a griefe to their parents, a burden to their countrey, the ruine of their houses, and which is yet worst, Children of hell. And as this is the course of too many ill-advised parents, so it is the manner of too many unfaithfull friends, and misguided masters, who being led by the same spirit endeavour to quench the beginnings of new birth in their friends, and servants, by their counsells: if they perceive in them any sense of sin, any degree of humiliation, any application of their minds to religion, any alienation of their minds from the prophanenes & vanity of the world, they set their wits on worke how to prevent them, conceiving they shall doe them a pleasure, when as their Counsells tend to their perdition. And thus they doe as they say apes doe to their young ones, amplexando strangulant, by hugging them, they kill them. Unhappy men! that thinking to doe good, destroy those whō they love, and procure a woe to their own soules in recompence of their counsells, that under the covert of friendship act Satans part: and precipitate themselves and their followers into perdition: But besides these there are not a few, who are zealous for corrupt opinions, for superstitious traditions, for drunken usages, for prophane libertinisme &c. And others who out of craftie reaches, and subdolous intentions, for worldly advantages apply themselves to seduce others. Of which sort are no doubt many emissaries out of Popish seminaries, agents for separation, and other seedesmen of tares. Shall I take up the Apostles wish, Gal. 5. 12. I would they were cut off that trouble us? So indeed we wish, but my text puts me out of hope of attaining it in this life, & therefore I can doe no more but only read their doome, that a heavy direfull woe hangs over their heads, which will as surely fall on them, as God is true. For how can it be otherwise, but that Gods wrath should break forth against those that continue practises against him as his enimies? Can any Prince brook the sowers of sedition, the seducers of his subjects from their allegiance, the underminers of his authority? If Claudius Caesar were so blockish, we shall seldome meet with such another. Certaine it is, God will not so put it up, he hath proclaimed himselfe to be a God that will by no means cleare the guilty. Exod. 34. 7. that he will repay them that hate him to their face: Let no man deceive himselfe, God is not mocked. There is a treasure of wrath reserved for all such factors for hell. The same cup that Balaam and Ieroboam, and Iannes and Iambres and Elymas dranke of shall all seducing Iesuits & inveigling Sectaries and promoters of licentiousnesse drinke of. The same judgement abides them: the same hell must hold them.
Wherefore in the next place admonitiō is needfull.§. 8. 2. To admonish men to take heed of scandalizing this way. 1. To those that out of imprudence doe scandalize, that they consider what they doe. Thou that disswadest frō that which is good, out of ill-advised love, consider better what thou doest. Wilt thou disswade that which God commands? Wilt thou goe about to crosse his worke? Gamaliels saying should lesson us better: That which is of God we cannot overthrow, least haply we be found even to fight against God. Acts 5. 39. Wilt thou destroy thy brothers soule whom thou thinkest to benefit? Wilt thou doe the Divell service under shew of a good office to thy friend? S. Peters case should be a memento to thee, that thou maist deserve the title of Satan by such officiousnesse. 2. To those that out of zeale to their opinions and affection to their waies doe scandalize, that they look well what it is they are zealous for, It is good alwaies to be Zealous in a good thing, Gal. 4. 18. But in evill the more zeale the worse. Nothing worse then Iezabels zeale for Baal; nothing better then Elijahs zeale for God. In a wrong way, the faster a man runnes, the worse; in a right way, the better. It is mischievous enough to scandalize others ignorantly; it is more mischievous when it is done with zeale: for that is done with more activity, and after a more pernitious manner. It is pitty good mettall should be ill placed. It might doe much good were it rightly used, use thy zeale for God, it will be thy happinesse: if thou use it for evill, it will be thy madnesse. 3. To those that scandalize others out of crafty and evill intendments, that they doe but weave a net to catch themselves. Thou that art willingly the Divels agent, take this with thee, that the divell will overreach in the end. What wages have witches, the divels covenant servants, but confusion? And what reward canst thou that art the Divels hired servant expect but destruction? Thou hast sold thy self to worke wickednesse: and iniquity shall bee thy ruine: while thou doest destroy thy brothers soule, thou doest by the same labour damne thine own. Oh take this wholesome counsell: repent of this thy wickednesse: and pray God, if perhaps the thoughts of thine heart may be forgiven thee: Acts 8. 22. use thy wit and zeale for God who will doe thee good: debase not thy selfe to doe the Divell service, who loves thee onelyonly as a Salvage doth, that hee may devoure thee.
§. 9.§. 9. And those that are apt to be scandalized. Lastly for those that are in danger of being scandalized by such practises, it concernes them 1. to walke by the light of Gods word. For it is light that must keepe us from stumbling: If a man walke in the day hee stumbleth not, because hee seeth the light of this world. But if a man walke in the night he stumbleth, because there is no light in him. Iohn 11. 9. 10. So it is concerning the soule, if there be ignorance and errour in it, it is easily scandalized, but light and understanding preserve a man safe. 2. To look well to thy goings, without which thou maist stumble though thou have light before thee. Remember then that of Solomon, Prov. 14. 15. The simple beleiveth every word: but the prudent man looketh well to his goings. Bee not easily credulous then of mens counsells: trust not lightly to their judgements: Try their spirits, examine their counsels, & opiniōs afore thou embrace them. Forget not S. Pauls rule, Rom. 16. 17. To marke them which cause divisions, and offences contrary to the doctrine which is delivered to us, and avoyd them. For they that are such serve not our Lord Iesus Christ, but their owne belly, and by good words and faire speeches deceive the hearts of the simple.