Psalm 119:165

Verse 165. — Great peace have they loliicli love thy law; and nothing shall offend them.

I now come to the effect “Nothing shall offend them.” The Septuagint, HK iVii’ fa’iroif aKavCoKov, there is no scandal in them. The Apostle John appHeth the same phrase, or form of speech, to him that loveth his brother, «Kf?(X’ iv avTu) aKavSaXov, there is no occasion of stumbhng in him. The meaning is, they shall not be in danger of those snares and temptations which the world is full of, and which frequently bring other men to sin and ruin; or nothing shall wound or hurt them, or cause them to fall in their journey to Heaven.

Doctrine. — That the love of God’s law is a great means to carry a believer straight on his way to Heaven, whatever temptations he hath to the contrai-y.

Here I shall inquire, —

1. What scandals and offences are.

2. How a believer is preserved.

I. What scandals and offences are. I answer, scandals literally signifieth temptations, or inducements to sin, any sturablingblock or hindrance laid in a man’s way, by which the passenger is detained or diverted; or at which, if he be not careful, he is apt to stumble or fall. Spiritually, it signifieth anything that may discourage, or divert us from our duty to God, or may occasion us to fall, to the great loss or ruin of our souls.

Now, concerning these scandals or offences, I shall give you these distinctions: — With respect to the subject, there are three sorts of scandals: —

1. Taken, but not given.

2. Given, but not taken.

3. Both given and taken.

1st. There is offence taken, where none is given. Thus Christ himself, in his person, sufferings, doctrine, may be an offence to the carnal and unbelieving woi-ld. In his person, as he is said to be in 1 Peter ii. 8, “A stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient; whereunto also they were appointed.” He that is to the believer a corner-stone, elect and precious, is to the obstinate, prejudiced unbeliever (with allusion to those that travel by land) a stone of stumbling, (to those that travel by sea) a rock of offence; his slender appearance was an offence to them. As to his sufferings, it is said, that “Christ crucified [is] unto the Jews a stumblingblock, and unto the Greeks foolishness” (1 Cor. i. 23). They had not a Messiah to their mind, though such a one as the Scriptures had before described. His doctrine: “Then came his disciples, and said unto him, Knowest thou that the Pharisees were offendetl after they heard this saying?” (Matt. xv. 12.) Again, when they murmured at his saying, “Except ye eat my flesh,” “Doth this offend you?” (John vi. 6.) Flesh and blood are apt to stumble in God’s plainest ways; at the doctrine of God, which is strict and spiritual; the worship of God, that is simple and without pomp; the dispensations of God, in chastismg and afflicting his people, they are all an offence to carnal and worldly men; and so, through their sin, prove an impediment to the success of the Gospel; but this offence is causeless, and without any just ground; and, without special grace, when it prevaileth with men, will prove their eternal ruin and destruction. God never intended to satisfy men’s lusts and humours: truth must be taught, whoever be displeased; therefore all our care must be, to avoid this kind of offence: “Blessed is he whosoever shall not be offended in me” (Matt. xi. 6), that doth not stumble at Christ, because of the cross, nor the holiness of his doctrine, nor the simplicity of his worship, nor the despicableness of his followers, nor the troubles that attend his service.

2ndly, Offence may be given, where none is taken; as when men counsel others to evil, or reproach the holy ways of God; as when Peter dissuadeth Christ from suffering: “Get thee behind me, Satan: thou art

SERMONS ON PSALM CXIX.

oicavSaXov, an offence unto me’’ (Matt. xvi. 23). It was scandalimi in se, though not ratione even/us, not that Christ was offended by it; when the heart is guarded against evil counsel, or the infection of evil example. So for reproaches, they are a means of betraying the soul into sin, and prejudicing it against godliness; but the godly are well fortified; they can see loveliness in such ways as are hated and discountenanced in the world. As David, “They have made void thy law: therefore I love thy commandments above gold; yea, above fine gold” (Psalm cxix. 126, 127); and Moses, “Esteeming the reproach of Christ greater riches than the treas-ures in Egypt” (Heb. xi. 26). They are no more moved by the world’s scorn, than a man that is straight and upright would be at the mock of cripples, because he doth not limp and walk after their fashion; they can see honour in disgrace, and beauty in God’s despised ways.

Srdly, Offences also may be both given and taken; as when one provoketh, and another is provoked to evil; enticed by false doctrine, corrupt counsel, or evil example. False doctrine: “If the blind lead the blind, lx)th shall fall into the ditch” (Matt. xv. 14); not one, but both; the blind follower as well as the blind guide. Or by corrupt counsel; as Ahab was seduced by the false prophets (1 Kings xxii.), and Amnon by his friend Jonadab was drawn to incest (2 Sam. xiii. 6); he as readily obeyeth the other’s wicked counsel as he was to give it. So for evil example, it secretly tainteth us; the Prophet complaineth, “I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (Isa. vi. 5). It is hard to avoid the contagion of their iniquities with whom we do daily and familiarly converse; as to live in an infected air, without taint; or to walk in the sun, and not be insensibly tanned. We leaven one another by our coldness and deadness in religion: it is hard io be fresh in salt waters; to live among offences, and not be offended.

Secondly, With respect to the object, or matter of it; a scandal may be given, dicfo met facto.

1. In word.

2. In deed.

1st, In word, by evil counsel, or carnal suggestion: “Blessed is the man that walketh not in the coimsel of the ungodly” (Psalm i. 1). As carnal friends and parents that relish not the word of life themselves, out of prejudice against godliness and holy zeal, dissuade their children and servants from attending on the exercises of religion, as praying, hearing, meditation, lest they grow mopish and melancholy; and lest a zealous minding of God’s interest should hinder their preferment; had rather see them lewd than holy; but, “If any man come to me, and hate not his father and mother,” &c. (Luke xiv. 26.) Or by atheistical, or obscene and carnal discourse: “Evil communications corrupt good manners” (1 Cor. XV. 33); “Neither filthiness, nor fooHsh talking, nor jesting, which are not convenient” (Eph. v. 4).

2ndly, In deed; and so three ways: —

1. When they do things that are simply unlawful, and so propagate their sin to others by their example: “Make no friendship with an angry man, and with a furious man thou shalt not go; lest thou learn his ways, and get a snare to thy soul” (Prov. xxii. 24). The violences and furious passions of anger are so uncomely, that a man would think they should rather affright than allure to imitation; but these things insensibly overcome us, and, ere a man is aware, he is tainted.

2. By the abuse of Christian liberty to the wrong and hindrance of others in a way of godliness; as, “That no man put a stumblingblock, or an occasion to fall in his brother’s way. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself; but to him that esteemeth anything to be unclean, to him it is unclean. But, if thy brother be grieved with thy meat, now walkest thou not charitably; destroy not him with thy meat for whom Christ died’’ (Rom. xiv. 13 — 15); “But take heed, lest by any means this liberty of yours become a stumblingblock to them that are weak” ( I Cor. viii. 9). We must not commit a sin, or omit a duty, to avoid offence; yet, inindifferent things, we may expect from others what is lawful to do, and forbear it, as conduceth to edification. For we must have a care of offending little ones, and therefore must drive according to their pace, using our liberty as they are able to bear.

3. By persecution enforce otheis against their duty: “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depths of the sea” (Matt, xviii. 6); better he did suffer all extremity. Offending is persecuting; as receiving is countenancing, cherishing, treating them kindly and tenderly. So, “When tribulation or persecution ariseth because of the word, by-and-by he is offended” (Matt. xiii. 21). This opposing, hating, vexing the people of God, is one way of offence, and very dangerous to those that practise it, however it succeedeth; for, though they be little ones, little in their own eyes, little in the esteem of the world, little in regard of outward interest, and go lie open and liable to offences; little in regard of their spiritual growth, and so apt to take offence: yet they are dear to the great God, who is their patron, and will take their quarrel into his own hands; and it will be a thousand times better they had been the persecuted ones, than to be persecutors.

Thirdly, With respect to the double faculty the Devil seeketh to work upon, which is our irascible or concupiscible faculty, our eschewing or pursuing; the flesh with its TraS?; K) i-Trivfiiai (Gal. v. 24). It is passions and lusts, what we render affections; and these are suited to the temptations that most men are usually overcome by: such are the terrors and allurements of the world; the terrors of the world, that works upon our passions; the allurements of the world, that w-orks upon our lusts.

1st, The terrors of the world are apt to draw men to dislike God, and distaste the way of godliness. Certainly, by these the Devil seeketh to get us into his power and reach: therefore it is said, “Whom resist, steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world” (1 Peter v. 9). Satan’s temptations are conveyed to the godly through afflictions, hoping by these to prevail with them to make them quit the truth and their duty to Christ, and grow weary of the ways of God; and it doth the more prevail, when they think they are the only sufferers. This should not be; for the drift of Christianity, it is to take us off from the hopes and fears of the world; and a full third part of the Scriptures serveth to comfort us in tribulations and afflictions for the Gospel’s sake; and, if we were not exposed to troubles, these would be as unsuitable and needless, as bladders and arts of swimming were to a man that standeth on dry land, and never meaneth to go into the deep waters. But yet they are a usual stumblingblock to those that have not overcome the sensual inclination, and are not dead to a. worldly interest.

2ndly, The allurements of the world, or the baits of sense. Present things have a strange infatuation upon us: “For Demas hath forsaken us, having loved this present world” (2 Tim. iv. 10). The troubles of the world are not so dangerous as the snares of the world; though many be discouraged by troubles, yet many times otheis are gained by patience, courage, and constancy of God’s servants in persecutions. The offence may be more easily disproved, as not justifiable: for men may have a secret liking for the truth, and a purpose to own it in better times; but, by the baits of sense, men are inveigled and tempted to dislike religion itself, as contradicting their lusts, and nourish a base opinion of it in their hearts. In troubles and persecutions, there is not a dislike of religion itself, but oS the hard terms upon which it must be received and cherished. And besides, the mischief is greater: they that cast off the profession and practice of godliness upon some great earthly hopes, involve themselves in a more heinous sin than they that shrink from it out of some great fear; for those things we fear, as afflictions, torments, and death, they are in themselves destructive of our felicity; and therefore it cannot be said how much, nature abhorreth them: but those things which we hope for and desire, are such that nature may easily, and without gi’eat inconveniency, be without them; as great riches, splendour of life, noble affinities and marriages; for these things are not absolutely necessary to the worldly life, but only conduce to the greater conveniency and felicity thereof: not our worldly being, but our well-being, is concerned in them. Our being may be kept up and supported in a far meaner condition. Thence it is, that great dangers, when they are at hand, and difficulties sustained, and the fear of them, do often sway us against the conscience of our duty; but, if we lose our great worldly hopes, or be cut short in our condition and worldly expectations, it is no great matter: wise and gracious men may easily bear it with a quiet and well-composed mind. The sin of those that stumble at great and worldly hopes, is questionless the greater transgression; for they are only enticed and drawn away by their pleasures and lust, which all good Christians are obliged to deaden and mortify. But, though to fall. out of fear be not so heinous a sin, yet a great and heinous sin it is; for grace should govern fear as well as hope. If the coercion and bridling of it be difficult, it doth not excuse a toto, but a tanto only; and it is hard to set a Christian in joint again, that is fallen by fear. Witness those terror*^ that do haunt men when once they are gotten into the snare; as Peter, who. “went out and wept bitterly;” it cost him much sorrow at heart. Christ is fain to direct a special message to him by name (Mark xvi. 7). Though it doth not exclude all hopes of repentance and pardon, yet it needeth great mercy on God’s part and repentance on ours. Indeed, the church is bound to consider men’s weaknesses, and to judge of the fault according to the violent shock and incursion of the temptation; because we know not our own strength, and how soon we may be surprised in like kind, and need indulgence ourselves (Gal. vi. 1). But God is not in our condition nor obliged to recover all that lapse in this kind; and therefore useth his mercy according to his own pleasure. Sometimes he recovereth them,. and sometimes not; but, for the other temptations, what excuse is it capable of? (Heb. xii. 16, 17.)

II. Let us consider how a believer is preserved. Unsound professors are turned by scandal from the ways of godliness, which they seemed to walk in; but, for the sincere believer, there may be many stumblingblocks

SKRMON CLX.XX. VERSi; CLXV. 411

laid in his way, but he lalletli not at them, escapeth those heinous sins into which others fall, through his love to God’s commandments. Observe here tlu-ee things: —

First, It is not light, but love, that keepeth them from stumbling. The light of saving knowledge is a great matter; for it showeth us a sure rule to walk by, and sure promises to build upon; but love must join with it, to assist us; that we may escape those snares; for many fail, because they receive not the truth in the love of it (2 Thess. ii. 10). Till light be turned into love, it hath not such a powerful influence upon us: certauily a man is better held by the heart, than by the head: “Nothing shall be able to separate us from the love of God, which is in Christ Jesus our Lord”’ (Rom. viii. 39). The love of God is not principally taken there in a passive sense, for the love wherewith we are beloved of God; but, in an active sense, for the love wherewith we love God; for affliction and persecution do expugn or assault God’s love to us, but not our love to God; for this maketh us cleave to him, whatever temptations we have to the contrary. Do but consider what you are to love.

1st, We are to love God, there it beginneth. Love God once; and then you will take nothing ill at his hands: how smart soever his chastenings be, they come from a God that loveth you, and whom your souls love: “As many as I love, I rebuke and chasten’’ (Rev. iii. 19). Now, they will not stumble at God’s dispensations, be they never so cross to their expectations and desires. But then, —

2ndly, We must love the law of God; be satisfied with our duty, whatever c(uiieth of it. Next to a sincere love to God, there must be a sincere love to his holy law, as the right way to eternal blessedness; and then temptations will have but Uttle force upon us, for they do not love their duty for foreign reasons, but for its own sake: so it is all one. They love the law upon its own evidence, as it is recommended by God, and is a sure direction to true happiness: “The righteous also, shall hold on his way, and he that hath clean hands shall be stronger and stronger” (Job xvii. 9). He meaneth, notwithstandhig all the troubles and assaults which they endure, they are not scandalized at God’s dealings, or permitting them to be thus dealt with, but do persevere in a course of godliness; this is the way wherein they d:;light.

Srdly, He loves the brethren:” He that loveth his brother, abideth in the light, and there is none occasion of stumbling in him’’ (1 John ii. 10). They, together with us, uphold Christ’s interests in the world. The coals, by lying together, enkindle one another; and so are the better kept from having their zeal quenched, or being ensnared by the manifold temptations in the world.

4thly, By this love, the love of the world and its prosperity, is much abated: “Love not the world, noi- the things which are in the world. If any man love the world, the love of the Father is not in him’’ (1 John ii. 15). This man cannot part with all, when his duty calleth for it. Till we despise worldly things, we are still liable to take oflence. All our disquiet Cometh from too great love of the world, and too little love of the word of God. All this is spoken to show you, that it is want of love wherefore men are so easily taken ofl”, and this love beginneth with the love of God, then goeth on to his word, and the obedience it calleth for, and is strengthened by our love to the saints, and is a higher love than that it can be controlled by the love of the world.

Secondly, This blessed peace hath an nifluence upon it, upon a twofold account: —

1st, This is an experience of the good of that way which the world speaketh evil of. You cannot persuade a man against his experience, that honey is bitter, when he has tasted the sweetness of it (1 Peter ii. 3). They know the grace of God in truth, they have found much comfort and peace in these ways. Most men know religion and godliness but by hearsay, or looking on: the testimony of Christ was never confirmed in them; but these have tried it, and know the good of religion by experience: therefore they cannot be so easily offended as others are, who have only licked the glass, but never tasted the honey. The pleasure they find in the duties and exercises of godliness, will with them infinitely outweigh all the transient delights and advantages that are propounded, or oifer themselves as the bait to any unlawful practice.

2ndly, The particular nature of this experience: it is peace which doth guard heart and mind (Phil. iv. 7), that they are not disturbed, or distracted by anything that befalleth them; but enjoy a calm in their souls, whatever storms overtake them, or befall them in the way of their duty: “Your feet shod with the preparation of the Gospel of peace” (Eph. vi. 1 5). This is the Gospel shoe, there is no going to Heaven without it; and this is peace; that is, peace with God. When all is quiet within, and the quarrel is taken up between God and us, we can the better bear the frowns of the world; and he calleth it the Gospel of peace, because it mainly dependeth on the terms of grace revealed to us in the Gospel, The law discovereth the enmity and the breach; but the Gospel discovereth how peace may be had. He calleth it also the preparation, iroifiaaia, because this peace breedeth a firm and ready resolution to go through all difficulties, crosses, and hardships: “I am ready, not to be bound only, but also to die at Jerusalem” (Acts xxi. 13). Well then, this is the fruit of peace and friendship between God and sinners; it breedeth a resolution to hold on our way to Heaven, notwithstanding crosses and continual hardships, and allayeth the bitterness of all worldly trouble.

Thirdly, There is God’s providence and care over them, who is concerned in the protection of all that love his law, and take care to love and please him. On the one side, God sometimes threateneth the wicked, that he will lay stumblingblocks before them (Jer. vi. 21); that is, bring those things upon them that shall be a means of ruin to them: on the other side, that he will lead the penitent believer in a straight way, that they shall not stumble (Jer. xxxi. 9). We must not omit God’s concurrence; for it is his promise, that nothing shall offend them; his people are very near and dear to him. Our Lord telleth us, in his discourse against offending them, that “their angels do always behold the face of [his] Father which is in Heaven” (Matt, xviii. 10); that is, though the angels be appointed to be their guardians on earth, jet they have their continual returns and recourse to God’s glorious presence, to make requests or complaints in their behalf, or to receive commands concerning them; for, as God seeth fit, they are employed in service for the benefit of those little ones. I remember Solomon saith, “There shall no evil happen to the just; but the wicked shall be filled with mischief” (Prov. xii. 21). We can easily understand, that the wicked shall be overwhelmed with God’s judgments; but how shall no evil happen to the righteous, since their troubles are many? The meaning of the place is, as Augustine well glosseth, Non ui

7wn eveniant, sed ut non noceant; they do not stumble at afflictions, nor are they deserted by God as others are: God moderateth the evil (1 Cor. x. 3)^ or removeth it (Psahn cxxv. 3), or turneth it to good (Rom. viii. 28), Now, by this gracious dealing of God, it conieth to pass that nothing doth otfend them. Those that depend on the favour of men, and the uncertainties of a worldly condition, how many troubles are they exposed unto! Therefore we should look to our confidence, whether it be faith or security; whether we rest upon a carnal pillow, or the corner-stone which God hath laid in Sion.

Use. — It concerneth us all to look to this, whether we love the law so as to have gotten peace of conscience, and assurance of God’s protection; because of the multitude of scandals, and the trials and exercises we are put upon by God”s correcting hand; the prosperity of the wicked; the disgrace that is cast on the stricter ways of God; the world being so full of snares and temptations, that bring men to sin and ruin: Omnia timeo, saith Bernard, et qiice placcant, et qua; tristantur: I am afraid of everjthing; of those things that please us, and those that make us sad. What shall a poor Chiistian do, that he may not miscarry?

1. Be sure that your resolutions for God and the world to come, be thoroughly fixed and settled; for you will be distracted with everything, if you be not at a point, and have not chosen the better part, and fully fixed your purpose. The Apostle telleth us, “The double-minded man is unstable in all his ways” (James i. 8): a wavering and inconstant Christian will not know which way to turn himself, being disquieted upon all occasions.

2. They never rightly begin with God, that do not sit down and count what it may cost them to be holy Christians: “If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple’’ (Luke xiv, 26). If j’ou have not a preparation of mind to suffer anything rather than part with Christ, you are not fit for his turn; like a man that sets on building, and hath not a stock to hold out; or designeth a war, and is not provided with all necessaries to go through with it. You must expect temptations and troubles, because they serve to try whether you will hold your integrity; and, if God be not sufficient to be your portion, never serve him. Never pretend to religion, if you do not resolve to renounce all that is precious to you in the world, rather than foi’sake it.

3. Consider the necessity of standing to God’s law, whatever persecutions and sufferings you meet with. There is no other way to be saved: “Lord, to whom shall we go? thou hast the words of eternal life” (John vi. 68). Such as have a mind to quit Christ, have need to consider where they shall find a better master: change where they will, they change for the worse. Obedience to the word of God, is the only way to eternal life; and, whatever law you make to yourselves, God will judge you by his own law.

4. Be established in the peace of God, and never break this peace to obtain your outward peace. What a wound will it be to thy soul! and how shiftless and helpless wilt thou be, when, to make thy peace with the world, thou hast broken thy peace with God! Therefore rise up against temptations, as the trees refused in Jotham’s parable to be ruler over the rest. Shall I lose my fatness; another, my sweetness, to rule over the trees.’’ Shall I, to please men, put my conscience to a continual torment and anguish? sell the birthright for one morsel of meat? The remembrance will come into your minds, when you had joyful communion with God and his people; whose company you have abandoned; every day of solemn assembly, will be a new torment to you.

5. When troubles surprise you, consider how unbeseeming it is to take offence at God’s providence. It is an ill sign, to be so apt to pick quarrels with God and godliness: it argueth little love, either to God or his law; for love thinketh no ill of those whom we love. They are murmurers that said, “The ways of the Lord are not equal;” or, What profit is there if we serve the Lord (Mai. iii. 14).

6. Consider, the greatest hurt Satan intendeth j’ou, is not to hurt your bodies, but your souls. To bring you to be offended at the holy and righteous ways of the Lord, he would let you enjoy the pleasures of sin; to rob you of your delight in God and celestial pleasures, let you have all the world, if it were in his power (Matt. iv. 9).

7. Consider, how short is the prosperity of the wicked and those that turn aside to the ways of sin (Psalm xvii. 14). They shall be cut off, they are soon withered and dried up, and all their outward glory perishes with them. It is a more prudent course to adhere closely to God: “I have seen the foolish taking root; but suddenly I cursed his habitation” (Job v. 3). It is a prediction: he foretold that there was a curse at the root of all his prosperity.