Psalm 119:172

Verse 1 72. — My totigne shall speak of thy word; for all thy commandments are righteousness.

The man of God had spoken in the former verse how his lips should, praise God; here is his second promise that he maketh, of holy conference with others.

In the words we have, —

First, David’s resolution; “My tongue shall speak of thy word.”

Secondly, the reason; because it contained matter that deserved to be spoken of; “for all thy commandments are righteousness.”

1. He speaketh of the whole word of God, “all thy commandments.”

2. In the abstract, “are righteousness;” altogether righteous and faithful.

First, from the first branch, David’s resolution, “My tongue shall speak of thy word;” observe, —

Doctrine. — The subject of a believer’s ordinary discourse should be the word, and those spiritual and heavenly matters contained therein.

1st, Not that they are always talking of these things. There is a time for all things. The business of our calling will sometimes take us up,.

and sometimes our recreations; but yet there should he generally a diftcrence between us and others: the people of God should be observantly different, as to their words and discourse, from other peoi)le: “Thy lips, O my spouse, drop as the honeycomb” (Cant. iv. 11). The lips of Christ’s spouse should flow with matter savoury and useful. So, “The tongue of the just is as choice silver; the heart of the wicked is little worth. The lips of the righteous feed many; but fools die for want of wisdom” (Prov. x. 20, 21); where the speech of the righteous is compared to silver; of the wicked, to dross; for, because their heart is little worth, their discourse will be accordingly. And then the good man is compared to one that keepeth open house, that feedeth all those that resort to him; but fools do not only not feed others, but perish themselves by their own fully. So, “The lips of the wise disperse knowledge; but the heart of the foolish doeth not so” (Prov. xv. 7). Men usually discourse as their hearts are: a man of a frothy spirit will bring forth nothing but vain and frothy discourse; but a gracious man will utter holy and gracious things; for the tap runneth according to the liquor with which the vessel is filled. One place more: “The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment: the law of his God is in his heart; none of his steps shall slide” fPsalm xxxvii. 30, 31). All men’s discourses are vented according as their hearts are busied and affected. A man that hath the word of God rooted in his heart, and maketh it his work to suit his actions thereunto, will also suit his words thereunto, and will edify those that he speaketh unto. Thoughts, words, and actions, are the genuine products and issues of the heart: grace in the heart discovereth itself uniformly in all holy thoughts, holy words, and holy actions; otherwise, their conversation is not at all of a piece. All these places show, that a Christian’s discourse will differ from other men’s; but, alas! our conference is little different from ordinary men’s.

2ndly, ISIore particularly, I shall show you that we are not left to run at random in our ordinary discourse, as if our tongues were our own, to speak what we please. This I shall show, 1. Negatively. 2. Positively.

1. Negatively; no profane, no idle discourse.

(I.) No profane discourse; “Let no corrupt communication proceed out of your mouth” (Eph. iv. 29). Christians are accountable for their words as well as actions.

Question. — But what is corrupt communication?

Answer. — (i.) Obscene, scurrilous discourse. When the heart is filled with such corrupt stuff, the mouth will be apt to vent it. So, “Filthy communication out of your mouth” (Col, iii. 8). Sins of the tongue and outward man, must be abstained from, as well as sins out of the heart. That ai’xpoXoyfar, that filthy speaking, rotten speech, is one of the great sins of the tongue. When we speak of those things which belong to uncleanness, this is quite unbeseeming the purity and cleanness of Christians; the heart of man being as powder to the fire, easily taken with such temptations.

(ii.) Calumnious and censorious discourses, when we cannot meet together but we must be speaking of others; suggesting evil against them, blemishing their graces, or carping at their weaknesses, or “aggravating their sins, or divulging their secret miscarriages, beyond what Christianity requireth. This sin the Scripture brandeth as mischievous to ourselves and others. Ourselves: “If any man among you seem to be religious,

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and bridleth not his tongue, &c., this man’s religion is vain “(James i. 26). Censuring is a pleasing sin, very suitable with corrupt nature; but yet it is a bad sin; it is made to be the hypocrites’ sin, who, being acquainted with the guile of their own spirits, are apt to suspect others, and deprave their best actions; and upon the ruin of other men”s credit, build their own reputation for religion. And it is mischievous to others, and against that justice and charity which we owe to them: “The words of a talebearer are as wounds, and they go down into the innermost parts of the belly” (Prov. xviii. 8). They wound men’s reputation unperceivably, and secretly strike them with a blow that smarts not for the present, but destroyeth their service, at least to such as receive these privy defamations and whisperings; and it is more craftily carried when they wound while they pretend to kiss, and make their praise but a preface to their reproach; as an archer draweth back his hand that the arrow may fly with the more force. They say he is this, and that, “but,” &c.

(iii.) Proud and arrogant speaking, when all our discourse is selfboasting. The pride of the heart sometimes shooteth out by the eyes, and therefore we read of haughty eyes and a proud look; but usually it is displayed in our speech, in a proud ostentation of our own worth and excellency: “Talk no more so exceeding proudly; let no arrogancy come out of your mouth” (1 Sam. ii. 3). When “I” cometh in at every sentence, Trtpioj’ToXoyia wanteth not its vanity; “For men to search their own glory, is not glory” (Prov. xxv. 27). AH their discourse is to set off themselves, and to usher in something of themselves; and, if religion be talked off, it is to commend their own knowledge, and their own notions, or their own endeavours for Christ, or to blemish others, that they may shine alone.

(iv.) “When anger sets us a-discoursing. Therefore the Apostle saith, “Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice” (Eph. iv. 31). Where there is bitterness, or a secret, smothered displeasure, or alienation of affection, it soon breaketh out into rage; which if an impetuous rage, or passionate commotion, that produceth anger, or a desire of revenge; anger yroduceth clamour, or boisterous words, loud menaces, and brawlings, or inordinate speeches, which are the black smoke whereby anger and wrath within doth first manifest itself; then clamour produceth evil speaking, disgraceful and contumelious speeches; therewith the party incensed doth stain the reputation of him with whom he is angry; and then m.alice is rooted anger and continued wrath. Now, all these should be put away; Christians should have nothing to do with them. But that we have in hand is disgraceful and contumelious speaking, as it is the result of anger, wTath, and mahce; either by open railing, or derision, and jeering at their sins and infirmities to shame them; or by imprecation and cursing, and wishing evil to them: all which is contrary to that meekness and love which should prevail in the hearts of Christians: as Saul in his anger called Jonathan, “Thou son of the perverse rebellious woman” (1 Sam. xx. 30); in his raging fit he blemisheth his own w’ife, of whom we hear elsewhere no such imputation: Thou art more likely to be a bastard than my own son: frantic words all interpreters think them to be.

This is a taste of that profane discourse which is forbidden to Christians, Now, the reasons of it are these: —

1, Because this, allowed and habituated, argueth a rotten and unrenewed heart: “Out of tho abundance of the heart the mouth speaketh” (Matt. xii. 34). Words much discover the temper of the heart, there being a quick intercourse between the heart and the tongue.

2. Because it is noisome and offensive to honest ears; it is not a speech, that hath any grace or comeliness in it: “Let your speech be ahvay with grace” (Col. iv. 6).

3. It is contagious and infectious to ordinary hearers; especially to children and weak ones. Evil words corrupt good manners (1 Cor. xv. 33): we convey our taint.

4. Sinful, vain, and frothy discourse, doth make the heart more vain, perverse, and wicked; while the corruption that is in it doth strengthen itself by getting vent. When the sparks fly abroad of the fire kindled in our bosoms, a man waxeth worse and worse. His reverence of God is lessened and weakened, as he hath dared to give vent to his sin and folly, and is more emboldened to sin again: “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false-witness, blasphemies; these are the things which defile a man” (Matt. xv. 19, 20). Evil-speaking is one thing mentioned, and it layeth men open to Satan: therefore, as the heart should be kept from framing such conceptions, so the tongue from uttering them; for so they prove more dishonourable to God, hurtful to ourselves, and offensive to others.

5. I will venture at one reason more against profane discourse; it grieveth the Spirit. Many, by their obscene, putrid, and carnal discourse, intend no further than to make themselves merry, jovial, and glad: “They make the king glad with their wickedness, and the princes with their lies,” saith the Prophet (Hos. vii. 3); yet, alas! it is but a poor sport, and will prove so in the end; for it draweth God to be against them: the Holy Ghost is displeased and grieved with it; these things being against his light, motions, and directions, and so an offence to him, which a tender conscience is soon sensible of.

(2.) Not idle discourse, which tendeth not to the glory of God, and the edification of our neighbour. We should have an eye to the good of those with whom we speak, so as to edify them with our speech; for Christ telleth us that we must give an account to God, not only for words, but even for idle words: “I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment” (Matt. xii. 36), Men esteem little of their words; yet, when they are put into God’s balance, they may weigh heavy; not only wicked words, but even idle words, such as serve for no good purpose, or for no lawful end; and in your account they will come in as so many sins, and sit heavy upon you, if you have not received pardon before it is a strict sentence. But what is this idle discourse? Such as wanteth the solidity and substance of truth; such as tendeth to no use and benefit: de jure God may condemn you for these, though, de facto, upon repentance he pardoneth greater sins. Or possibly such are idle words, as come from a vain, idle frame of heart; for he had spoken before in the 35th verse, that a good man, out of the good treasure of his heart, bringeth forth good things, and an evil man, evil things. Now, such idle words are a note of the wickedness of the man, of the evil treasure that is in his heart; for these he is responsible at the day of judgment; as for a vain conversation, and the unfruitful works of darkness. However, we must not open a gap to licentiousness; as, when the Apostle forbiddeth profane discourse, he enjoineth profitable discourse, as the onlj 2 G 2 remedy: “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers” (Eph. iv. 29). As much as may be, holy conference should be mixed with all our discourses and converses; otherwise they are accountable to God. And it is very notable the Apostle forbiddeth ixojpoXojia, i) iVTpaTTsXia, foolish jesting: “Neither filthiness, nor foolish talking, nor jesting, which are not convenient; but rather giving of thanks” (Eph. v. 4). As he condemneth filthiness, or words contrary to Christian gravity, decency, or modesty, so he condemneth foolish talking, which is impertinent, superfluous, and vain discourse. And then jesting; not all honest mirth, or use of wit, but an intemperate use; when men give up themselves to a frothy vanity, that they cannot be serious; or to tart reflections upon the personal imperfections of others, or to impious jests, by wresting the Scripture to express the conceptions of a vain and wanton wit. In the general, there must be a great guiuxl on all jesting, lest it degenerate; and that we entertain one another with thanksgiving, and discourses of the love of God, and his manifold mercies to us; for it is not an easy matter to keep within bounds of cheerful and allowed mirth. Hearts that are kept sensible of God’s goodness, are desirous to express it to others whenever occasion offereth, and vain and idle communication is nothing so pleasing to them.

2. Positively. We are to edify one another, as David professeth here, that his tongue should speak of God”s word, his conferences and discourses should be filled up of no other matter.

(I.) Because our tongue is our glory: “My heart is glad, and my glory rejoiceth” (Psalm x. 9). Compare Acts ii. 26, “Therefore did my heart rejoice, and my tongue was glad.” Now, why is our tongue our glory? Not only as it was given us for the use of tasting meat and drink; so the tongues of the brute beasts serve them; but because thereby we must express the conceptions of our minds. So speech is the excellency of man above the beasts; but Christianity giveth us a higher reason, because thereby we may express the conceptions of our minds to the glory of God and the good of others: “Therewith bless we God, even the Father” (James iii. 9). That is our glory, that we cannot only think of God, but speak of God, his word and works.

(2.) Because conference and edifying discourse is one means of spiritual growth and spiritual improvement to ourselves and others. To ourselves: “The wise in heart shall be called prudent; and the sweetness of the lips increaseth learning” (Prov. xvi. 21). The more he venteth what he knoweth, the wiser himself groweth, and learneth by teaching others; for the more he draweth forth his knowledge, the more it is impressed upon his own heart. It is a truth, he that watereth shall be watered, and our gifts, as the loaves, ai-e increased in the breaking; or as the widow giving oil to the Prophet, was enriched by it; not only as we occasion others to draw forth their knowledge, but as our own is confirmed and strengthened by using it; as, “Unto every one that hath shall be given” (Matt. XXV. 29). As venting of sin and folly increaseth sin and folly, so doth venting spiritual knowledge still increase it. To others: it is a great benefit to them when we communicate our experiences to them: “When thou art converted, strengthen thy brethren” (Luke xxii. 32). When he was converted by repentance, he should be more careful to convert and strengthen others, that they fall not in like manner; or help them to recover out of the mire of sin. And the Apostle saith: “Who [God] comforleth us, &.C., that we may be able to comfort them which are in any trouble, by the comlbrt wherewith we ourselves are comforted of God” (‘2 Cor. i. 4). The Lord comforts one, that another may be comforted; as, in the celestial bodies, whatever light and influence the moon and stars receive, they bestow it on these inferior bodies: they have their light from the sun, and they reflect it again on the creatures below. Or as the official part in the body; as the heart and liver receive, and convey, and derive the blood and spirits to all the other parts, so a Christian, when he is strengthened in himself, ought to convey his comfort and strength to others. It is niighty edifying, when we have found the usefulness of the word, to speak of it to God’s praise: if we have gotten direction in doubtful cases, or benefit by it in the mastery of our lusts, and the promises have aftbrded any support and deliverance in our distresses, we are debtors for the comfort and experiences we have, and are stewards to dispense it to others. Many take a glory that they have cordials, strongwaters, and medicines, in their closets and repositories, that may be a relief to the bodies of others; so should we delight to refresh their souls with what hath done us good. The humiliation and brokenness of heart which thou hast found, may be powerful to persuade others of the bitterness of sin. David, when he had smarted for sin, saith, “I will teach transgressors thy ways, and sinners shall be converted unto thee” (Psalm li. 13). He had found how bitter a thing it was to provoke God by sin, and he could tell them such stories of it as would make their hearts to wake, and cause them to hate it. The faith and knowledge which God hath given thee, may direct and preserve others; thy temptations may conduce to the succouring of others who are tempted.

(3.) It is a mighty comfortable duty, that hath much sweetness in it, to confer together of holy things: “That I may be comforted together with you by the mutual faith both of you and me” (Rom i. 12). Holy discourse doth refresh more than vain and foolish jesting: it is a far sweeter thing to talk of the word of God, and those spiritual and heavenly things which are contained therein, than to spend the time in vain and foolish jesting, or discoursing about mere worldly matters. Should anything be more delightful to a Christian, than Christ, and Heaven, and the promises of the world to come, and the way that leadeth thither? and should it be burdensome to talk of these things, which we profess to be our only hope and joy y Certainly our relish and appetite is mightily depraved, if we think so; judge ourselves in a prison, when we are in good company who remember God; and, when they invite you to remember him with them, will you frown upon the motion, because it is some check and interruption to your carnal vanity?

(4.) The well ordering of our words is a great point of Christianity, and argueth a good degree of grace. He that bridleth his tongue is a perfect man (James iii. 2). “Death and life are in the power of the tongue,”’ saith Solomon (Prov. xviii. 21): upon the good or ill use of it, a man’s safety doth depend. Not only temporal safety, but eternal: “By thy words thou shalt be justified, and by thy words thou shalt be condemned” (Matt. xii. 37). These evidences are brought into judgment; therefore it concerneth us to see what our discourses are, as well as our actions: Solomon often describeth the righteous by his good tongue: “The mouth of the just bringeth forth wisdom” (Prov. x. 31 ); and, “The tongue of the wise is health” (Prov, xii. 18).

Use I. — Is reproof. It reproveth us for being so dumb and tongue-tied in holy things. We can speak liberally of any subject, only we are dumb in spiritual matters, which concern our editication. We show so little grace in our conferences, because we have so little grace in our hearts. Alas! many that profess religion, their talk is little different from other men’s; as if they were ashamed to speak of God, or had nothing to say of hira and for him. I do not bind you always to talk of religious things, but sometimes it bindeth. Now, when is it your tongues speak of the word in a serious and affectionate manner? Can you love God, and never put in a word for him? Can you see or hear God dishonoured, and suffer your mouths to be sealed up with a sinful silence, that you should not have a word to speak in the cause of God?

Use II. — Is to exhort us to be frequent and serious in our discourses of God, and spiritual, heavenly things.

For means to help us: —

1. Divine illumination to teach others the way of God, requireth that we ourselves should be taught of God. Then it cometh the warmer and fresher, when we speak not by hearsay only, but experience; as heart answereth heart, so the renewed heart in him that heareth, to the renewed heart in him that speaketh; and we show others, what God by his illuminating grace hath first showed us; it savoureth of that Spirit that worketh in both. He will easily kindle others, who is once on fire himself. The word passeth through others as water through an empty trunk, without feeling; they may speak very good things, but they do but personate and act a part; but, when we have been in the deep waters, and God hath bound up our wounds, we can more feelingly speak to others.

2. A sight of the excellency of the word, and a value and esteem thereof: the reason in the text, “for all thy commandments are righteousness.” We are apt to speak oftenest of those things which we most affect. Did not your souls grow out of relish with these holy, spiritual, and excellent things, your speeches about them would be more frequent, lively, serious, and savoury; for we cannot conceal our affections. Our coldness in speaking to others of these spiritual and heavenly things, cometh from want of this persuasion, that all his commandments are righteousness; for they who are persuaded of the excellency of the word, will be talking of the sweetness of its promises continually.

3. A stock of spiritual knowledge: “A good man, out of the good treasure of the heart, bringeth forth good things” (Matt. xii. 35). Every man entertaineth his guests with such provisions as he hath. It is the word which enableth us to edify ourselves and others with holy conference: the more store, the more we have to bring forth upon all occasions: “Let the word of Christ dwell in you richly, in all wisdom; teaching and admonishing one another” (Col. iii. 16). A plentiful measure of Gospel knowledge enableth us to direct and instruct others: there all wisdom is made plain; things revealed, which cannot be found elsewhere: that which may by long search be found elsewhere, is made ready to our hands, and brought down to the meanest capacity. The heart Is the fountain from whence the tongue doth run and flow; and, when the heart is well furnished, the tongue will be employed and exercised.

4. Zeal for the glory of God, and love to others’ souls. We should communicate to others, what we have learned ourselves. David would not reserve his knowledge to himself: “Teach me, and my tongue shall speak of thy word.“‘Fire turneth all about it into fire. David’s” Maschil “(Psalm xxxii., title) is to instruct others. True good is difi’usive in itself: our candle enlightened should enlighten others. When Philip was called, he inviteth Nathanael to come to Christ (John i. 45); Andrew calleth Simon. True grace showeth itself in zeal to promote the kingdom of Christ, and the good of our neighbours” souls; and the new nature seeketh to multiply the kind, and such as are brought to Christ will be careful to invite others.

5. Wisdom is necessary: “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man” (Col. iv. 6); that is, seasoned with the salt of holy and Divine wisdom, that it may be savoury and acceptable to the hearers, and both delight and edify. Without this holy skill and wisdom, how often is conference turned into jangling or mere babbling!

6. Watchfulness and heed. Otherwise, corruption will break out in pride, in a vain ostentation of parts; passion, in some heat of words; worldliness and sensuality, in diverting from holy conference to that which is carnal and worldly; discontent in some; unseemly expressions of God’s dealings with us; indiscretion and folly in a multitude of impertinent talk. “Set a watch, O Lord, before my mouth; keep the door of my lips” (Psalm cxli. 3). The tongue must be watched, as well as the heart; all watching will be to little purpose, unless God bridle and direct our tongue, that nothing break out to his dishonour. There must be a constant guard, that nothing break from us that is unseemly

Secondly, we come to the reason; “For all thy commandments are righteousness.”

DocTEiNE. — There is righteousness, nothing but righteousness, all righteousness, to be found in the word of God.

1. There is perfect uprightness in all God“s promises. They are sure principles of trust, and dependence upon God: “The word of the Lord is tried; he is a buckler to all those that trust in him” (Psalm xviii. 30). He is most just and faithful; and his promises without all deceit, or possibility of failing; and will certainly protect all those that rely and depend upon him.

2. As to his precepts, nothing is approved in them, or recommended to us, but what is holy, just, and good. There is no virtue which it commendeth not, no duty which it commandeth not, no vice which is not condemned therein, nor sin which is not forbidden.

I shall prove the doctrine by three things: —

1st, By the sufficient provision that is made for man’s duty. In a moral consideration, there are but three beings, God, neighbours, and self; Paul’s three adverbs are suited to these, “soberly, righteously, and godly” (Titus ii. 12).

1. For self-government, or living soberly in the present world. Nothing conduceth to that more than God’s precepts; the whole drift of his word is to check self-pleasing and sense-pleasing, and to condemn all excess of meat, drink, or apparel: lest our hearts be besotted and overcharged, and, by indulging sensuality, diverted from spiritual and heavenly things.

2. For carriage to our neighbour. What religion provideth so amply as the word of God doth, against all fraud and violence, requireth us in all things to do as we would be done by r Yea, it not only enforceth justice, but charity, and to love our neighbour as ourselves, and to account his welfare our own, and rejoice in his good, and mourn for his evil, as for our own.

3. For the third, godUness. God is nowhere represented and discovered, so much as in his word, nor a way of commerce between him and us anywhere else so clearly established; nor what kind of worship we should give unto him, both for matter and manner. In short, the Scripture is wi-itten to teach us how to love him and entertain communion with him, and to serve him in holiness and righteousness all our days; and maketh our daily converse with God in holiness, our great work and business.

2ndly, It appeareth by the connaturality and suitableness which they have to the best and holiest: “Thy word is very pure; therefore thy servant loveth it” (Psalm cxix. 140). It is written in our hearts, as well as in God’s book; and there is something in the one akin to the other: “I will write my law in their hearts and minds” (Heb. viii. 10). On the contrary, so far as a man is depraved, so far he hateth it (Rom. viii. 7); yea, the more he feareth it: “Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved” (John iii. 20).

3rdly, The event showeth it; for the more the word of God is preached, the more is righteousness spread in the world, and men grow wiser and better. Banish the word of God, or discourage the preachers of it; and there followeth nothing but confusion of manners and corruption in religion. The word, then, is the only means of reforming the world, and cin-ing the ungodliness and unrighteousness of men. ^Vhere either the word hath not been received, as among the Pagans; or where it hath been restrained, as in Popery, Scriptures locked up in an unknown tongue; or where neglected or sleepily urged, as in churches that have left their first love; there is a greater overflow of wickedness: their ignorance hath caused a greater part of them to degenerate into a more sensual, sottish sort of people.

Question. — But are not people very bad that have the Scriptures? do we not ourselves complain of a flood of wickedness?

Answer. — 1. Christianity must not be judged by the rabble of nominal, literal Christians; no more than we will judge of the cleanness of a street, by the foulness of a sink or kennel; or of the sound grapes in the bunch, by the rotten ones; or of the fidelity of subjects, by the rebellion of traitors; or the honesty and justice of a nation, by a crew of thieves and robbers; or of the civility of a nation, by the rusticity of ploughmen or carters. Those who are serious in their religion, are the best men, and of the choicest and most excellent spirits in the world: the scandals and wickedness of others do not impeach their rule.

2. The strictly religious must not be judged by the revellings of the carnal, who are their enemies: ignorant and ungodly men will blast them: “Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: who shall give account to him that is ready to judge the quick and the dead” (1 Peter iv. 4, 5).

3. Neither is the state of religion to be judged by the complaints of friends, hating the least evil; ashamed of men’s unthankfulness. Light maketh it odious, as bad as we are. It is worse where the word is not preached in a lively manner.

Use. — 1. Let us approve of those things which God has bound us to believe and practise; they being all suitable to tiic natme of God and man. The first ground ot” obedience is consent and approbation: ‘• I consent unto the law that it is good “” (Rom. vii. 16). So to the Gospel: “This is a faithful saying, and worthy of all acceptation” (1 Tim. i. 15).

2. Let us answer this word. Let the fruit of the Spirit be in us all, righteousness, goodness, and truth. The stamp is answerable to the seal: this is the genuine result of the doctrine we profess.