Psalm 119:20

Vekse 20. — My soul hreaketh for the longing thai it hath unto thy judgments at all times.

David had begged divine illumination, verse 18. The reason of his request was, because he was a stranger upon earth, and a stranger may easily be bewildered. Now here is a second reason why he would have God to open his eyes, because his heart was carried out with so strong an affection to the word. He that asketh a thing coldly, doth but bespeak his own denial. But David was in good earnest when he prayed for light; it was not a dead-hearted, prefunctory petition, but such as came from an ardent and strong affection, “My soul breaketh,” &.c.

In the words we have, —

I. The object of David’s affection, “Thy judgments.”

II. The quality or kind of his affection; 1st, It was vehement, “My soul breaketh with longing.” 2ndly, It was constant, “at all times.”

By Misphalim, “judgments,” is meant the word, which is the infallible rule of God’s proceedings with sinners.

For the affection, I shall open that, and there first speak of the vehemency, “My soul breaketh for the longing that it hath.” It is a metaphorical expression, to set forth the earnestness of his affection. The Septuagint renders it thus: ‘nmroSnjatv 7)lpvx>) na to kTriOviijrrai rd KpifiaTci era, “My soul coveteth to desire thy judgments.” Desire is the stretching forth the soul to the thing desired. Now as things that are stretched out, do break and crack in stretching, so, saith David, “My soul breaketh for the longing.” Here is no respect to brokenness of heart in this place, it is only strength of desire that is expressed; and the expression is used the rather, —

1. Because affections when strong are painful, and affect the body with impressions answerable thereunto.

2. Not only the denial, but the delay of satisfying the affection, increaseth the pain; when they have not what they do desire, they are even broken in heart; “Hope deferred, mr.keth the heart sick; but when the desire cometh, it is a tree of life’’ (Prov. xiii. 12); like apples of Paradise, comforting and reviving. Now the constancy and continuance of this desire, is set forth in these words, “at all times;” not for a flash and pang, but it was the ordinary frame of his heart.

Doctrine. — God’s children have a strong, constant, and earnest bent of affection towards his word.

1. To open the nature of this affection.

2. The reasons of it.

First, The nature: there consider the object, the end, the properties, and the effects.

1. The object of this affection is the word of God written or preached. As it is written in the Scriptures, so it is their constant exercise to read it, and consult with it often: “But his delight is in the law of the Lord, and in his law doth he meditate day and night” (Psalm i. 2). And, “This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night” (Joshua i. 8). As it is preached and explained: they submit to God’s ordinance in that also, who hath appointed pastors and teachers, as well as prophets and apostles (Eph. iv. 11). Prophets and apostles to write Scripture; so pastors and teachers to open and apply Scrii)ture; therefore they aie” swift to hear’ (James i. 19); that is, take all occasions for that end and purpose.

2. For the end of this atfcction, it is a sanctified suhjcction to the will of God, and strength and growth in the spiritual life; “As new-horn babes desire the sincere milk of the word, that ye may grow thereby” (1 Peter ii. 2); not merely that you may know, but that you may grow thereby; not to replenish the head with notions, but that you may increase m spiritual strength, and find more liberty of heart towards God.

3. For the properties of it, you have them here in the text: — 1st, They must be earnest. 2ndly, A constant bent of heart.

1st, An earnest bent of heart. Common or ordinary afiection or desire after the word, will not serve the turn; not a faint and cold wish, but such as hath heat and warmth in it. It is good to see by what expressions the desires of the saints are set forth in Scripture; by the desire of infants after the breast (1 Peter ii. 2); they cannot live without it. It is set forth also by the jjanting of the hart after the water-brooks (Psalm xlii. I). To meet with God in his word, it is as a brook of water to a chased hart, it rcfresheth and revives it. It is set forth by the desires of a longing woman, verse 40 of this Psalm, “Behold I have longed after thy precepts.” The children of God are fond of nothing so much as of his word and ordinances. It is set forth by the appetite which a hungry man hath toward his meat after a long abstinence: “My soul longcth, yea, even fainteth for the courts of the Lord”’ (Psalm lxxxiv. 2). Or as a weary traveller and thirsty man longeth after drink: “My soul thirsteth for thee,” &c. (Psalm lxiii. 1). Or as cool air to the weary: “I opened my mouth, and panted; for I longed for thy commandments”’ (Psalm cxix. 131); a metaphor taken from a man tired with running, gaping for breath, to take some cool air and refresjiing. hat thirds you of all these expressions? are they strains and reaches of wit, or the real experiences of the children of God? The truth is, we have such languid motions this way, that we know not how to understand the force of such cxprepsions, therefore we think them to be conceits, we that are so cold and intliil’erent whether we meet with God in his word, yea or nay.

2ndly, As it is not cold, so it is not fleeting, but constant. Many men have good affections for awhile, but they abide not, as I shall give you some kinds.

(1.) Some out of error in judgment think the word of God is oidy fit for novices (as the Stancarists) to enter us into the rudiments of religion, but too low a disj)ensation for our after-growth. It is “milk fur babes,” they think; but afterwards we nuist live immediately upon the Spirit. But we see that David’s aifeclion ever carried him to the word, not only at his first accpiaintance with (Jod, but at all times, as in the text.

(2.) Some prize the word in adversity, when they have no other comfort to live upon; then they can be content to study the word to comfort them in their distresses; but when they are well at ease, they despise it. But l)alid made use of it at all times; in prosperity, to huml)le him; in adversity, to comfort him; in the one, to keep him from j)ri(le; in the other, to keep him from despair: in allliction, the word was his cordial; in worldly increase, it was his his antidote: and so at all times his heart was carried out to the word either for one necessity or another.

(3.) Some, during a <pialin of conscience, have an alfection for holy things; as we desire elrong waters in a pang, Hot for a constant diet. While

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the terrors of God are upon them, nothing will satisfy them but the word: ‘O send for Moses and Aaron,’ then when the plague was upon them; but as their trouble wears off, so doth their affection to the word of God. It is fear that drives them to the word, and not love.

(4.) Some out of a general sense of the excellency that is in the word. They go on smoothly for awhile, as Herod, who heard gladly (Mark vi. XX.), so do many, till the word comes to cross their lusts, and touch their darling sin, then they run to earthly pleasures again, and out of a sense of difficulty and carnal despondency, they give over the pursuit.

(5.) Some are taken with the mere novelty: “Ye were willing for a season to rejoice in his light” (John v. 35); while the doctrine is novel, and ministers have countenance from great men, as John had from Herod, and their gifts are in the flourish, none but John in their account; but when the conceit of novelty was gone, and John fell under the cross, then their affection was spent.

(6.) Some in case of dubious anxiety, or in doubtful debates, may desire to know the truth, and be much and earnest in the study of the word; but when they get above their scruples, and in plain truths, ordinary cases, they neglect it. Whereas David longed for the word of God at all times; to feel the power of God accompanying it, so as to find strength against his corruptions, and that he might be established in waiting upon God: this was the constant and stable desire of his soul.

Thus you see the word of God is the object, either read or preached: the end of it is, that they may grow in grace, and that their hearts may be more subjected to God, and may be strengthened in waiting upon him: and the manner of this desire is vehement and constant, not at times, but it is the usual frame and temper of their hearts.

4. The effects of this desire, what it worketh: I will mention but two: —

(1.) It draws off the heart from other things: “Incline my heart unto thy testimonies, and not to covetousness” (Psalm cxix. 36); implying, that when the heart is drawn out after God’s testimonies, it is drawn off from carnal pursuits. Desires, they are the vigorous bent of the soul, and therefore as the stream of a river they can run but one way. Our passionate desires of earthly things certainly will be abated, if spiritual desires prevail in us; for being acquainted with a better object, they begin to disdain and loath other things.

(2.) It maketh us diligent and painful in the use of means, that we may get knowledge and strength by the word. Where strong desires are, there will be great endeavours: “Watching daily at my gates, waiting at the posts of my doors” (Prov. viii. 34). A man that hath a desire after grace, and strength by the word of God, will daily be redeeming occasions of waiting upon God. It is but a slight wish, not a serious desire, that is not seconded with answerable endeavours.

Secondly, having opened the nature of these desires, let me show the reasons of this vehement and constant bent of heart towards the word of God, —

1. Of the vehemency,

2. Of the constancy.

1st, The reasons of the vehemency, they are these: natural instinct, experience, and necessity.

1. Natural instinct: “As new-born babes desire the sincere milk of the word” (1 Peter ii. 2). Children deske the dug, not by instruction, but

SERMONS ON PSAI.M CXIX.

instinct, without a teacher. All crcaiures desire to preserve that life which they have; and therefore b a natural propension they run to that thiny from whence they received jifc. Mere instinct carrielh the brutecreatures to the teats of their dams; and every effect looks to the cause, to receive from thence its last perfection. Trees, that receive life from the earth and the sun, they send forth their branches to receive the sun, and stretch their roots into the earth which brought them forth. Fishes will not live out ol the water which breeds them. Chickens are no sooner out of the shell, but they shroud themselves under the feathers of the hen. The little lamb runs to the dam’s teat, though there be a thousand sheep of the same wool and colour; as if it said, ‘Here I received that I have, and here I will seek that I want.’ By such a native, inbred desire, do the saints run to God to seek a supi)ly of strength and nourishment; and the desire is very strong and vehement: “One thing have 1 desired of the Lord, that will I seek after,” kc. There were other things David might desire, but this one tiling his heart was set upon, That he might enjoy constant communion with God in the use of public ordinances. What is the reason of this? I answer, the spiritual nature; you may as well ask. What teacheth the young lambs to suck, as who taught the regenerate to long for the word. What teacheth the chicken to run under the wing of the hen? The cause of appetite is not persuasion and discourse, but inclination; not argument, but nature. Appetite, it is an effect of life. By natural tendency the new creature is carried out to its support from the word of God, there to be comforted and nourished. It shows that all who have not such a kindly a|)petite to the word of God, that can relish nothing but meats, driidvs, wealth, vanity, they were never acquainted with this new nature.

2. Experience is another cause of this desire. A child of God is not satisfied with a slight taste of the word, but he desires more; when he hath felt the comfort of it, lie is still longing to receive more from God: “He begat us with the word of truth.” What follows? “Wherefore be swift to hear” (James i. N). A man that hath had exi)erience of the power of the word, taketh all occasions; he knows there is strength, grace, and liberty of heart to be found there: so, “As new-born babes, See. — If so be ye have tasttdthat the Lord is gracious” (1 Peter ii. ‘2,3). Certainly a man that hath had any taste of communion with CJod, will desire a fuller mcisurc, as by tasting of excellent meats, we get an apjictite to them. Carnal men, they do not know what it is to enjoy God in an ordinance, and therefore do not long for them, they do not taste the sweetness of the word. The statutes of the Lord are “sweeter than the honey or the honey-comb’’ (Psalm xix. 10). The children of God find more true pleasure in the ordinances, in the statutes of God, than all thinis in the world, though to carnal men they are but as dry sticks, burdensome exercises; the ria.son follows, verse II: “Moreover by them is thy servant warned: and in keeping of them tln-re is great reward.” He commandeth the word from his own experienc e; he had f-lt the effects and good use of it in his own heart; he had been warned, and had a great deal of comfort and refreshing by it; therefore it is sweeter than the honey and the honey-eomb: so, “O God, — my soul thirsteth for thee, my fic’sh longelh for thee:” what to do? “to see thy power, and thy glory, so as I have seen thee in the sanctuary” (Psalm lxiii. I, 2). He that” hath had once a sight of (Jod, would rjot be long out of his company. He comparelh his desiie of coin-SERMOK XXI. VERi5E XX. nmiilon with God with hunger and thhst; his desire is greater than the hun-er and thirst that men suffer in a dry wilderness where there is no water to give refreshment. He hud seen God, and would now see hmi again. The remembrance of those former pleasures of the sanctuary, revived his desires: so that besides nature, there is this expeiience.

3. The next cause is necessity. We should take delight in the word of God for its excellency, though we stood in no need of it. But our necessity is very threat, and this awakens desire. The word is not only compared to thiiiijswhich make for conveniency of life, as to wine and honey; but it is compared also to things that are of absolute necessity, bread and water It is called “bread of life,” and “water of life.” Bread of /j/<’, we cannot Uve without it: “I have esteemed the words of his mouth more than ray necessary food“’ (Job xxiii. 12). Food is that which keeps us in life, and enables us to action and work. And as water: “With joy shall ye draw water out of the wells of salvation” (Isa. xu. 3). This is as water to a fainting traveller. Christians, the soul is better than the body; and eternal life is to be preferred before life natural; therefore the necessities of the soul are greater, and should be more urging than the necessities of the body. The famine of the word is threatened as a very great evil (Amos viii. 11). Now because the necessities ot the saints are so great, therefore have they their hearts carried out with such longing after the statutes of God. And this necessity is not only at first when they are weak, but it continueth with them as long as the imperfection continueth with them, and till they come to Heaven. Every grace m a child of God needs increase and support. There is something that is lacking to their faith, to their love, to their knowledge. The Apostle saith, “That we might perfect that which is lacking in your faith” (1 Thes. in. 10). They that are above ordinances, are not acquainted with their own hearts, they are not men of spiritual experience, they do not know the weaknesses’ and languishings a child of God is incident to, it is wholly inconsistent to the nature of grace. Wherever there is life, there must be food, because of the constant depastion of the natural heat upon the natural moisture. Though the stomach be never so full at present, yet anon it will be hun-rry again: so because of the constant combat that is between the flesh and “spirit, wherever there is spiritual life, it will be sensible of the necessity of food. Well then, it is hunger and necessity that sharpens appetite, being sensible of spiritual languishing, and need to repair strength daily, therefore are their hearts carried out. Thus you see the reasons of this vehement affection.

2ndly, The reasons of the covstancy of this respect. •1. Because it is natural and kindly to the regenerate; therefore as it is vehement, so it is constant. For it is not a light motion, but such as is deeply rooted; not a good liking, but a thorough bent of heart; it is that which settleth into another nature. Now that which is as a nature to us is known by its uniformity and constancy.

2. They love the word for its own sake, as it is God’s word; therefore they ever love it. Other men love it for foreign reasons, as out of novelty, ^^hich is an adulterous affection; or out of public countenance, as it is in fashion and repute, and therefore are soon weary of it. He that loves a woman for foreign reasons, as beauty and portion, when these cease, his love cGciPetli,

UsK I. — Is to reprove the coldness and cursed satiety and loathing of the

171 SEIIMONS ON rSAI.M CXIX.

woril of God that is abroad. Tlicre is a plenty of means, even to a surfeit: men are Gospel-glutted, Christ-glutted, and sermon-glutted, and therefore are at a very great indiHerency, and under a mighty coldness as to the word of God. Usually we are more sensible of the benefit of the word in the want of it, than we are in the enjoyment of it. “The word of the Lord was precious in those days, there was an open vision” (1 Sam. iii. 1). When the public ministry of the prophets was rare and scarce, then it was precious and sweeL When the Pajjists denied the use of the Scripture in the vulgar tongue, O what would we give them for a little scrap and fragment of the word of God in English! a load of hay for a chapter in James. So in times of restraint, how savoury is’ a godly- sermon! But now visions arc open, men begin to surfeit of the word. In sn/iet ipsdin si’wper alnindanlia coiilniiielutsa rsf (sailh Tertullian). Plenty lesscneth the price of things. As in Solomon’s time, gold and silver were as dirt in the streets, so the word of God, though it be so precious and excellent, yet when we have plenty of it, line u])on line, prec(!pt upon precept, by God’s indulgence, then we begin to l)e glutted. People grow wanton when thi.y have adundance of means. This is the temper of English professors at this day, they are guilty of surfeiting of the word, and that is very dangerous either to a people or a person. Now that there is such a fulness and satiety, appears, partly, —

1. By seldom attendance upon the word. We do not redeem time to hear the word; when brought home to our doors, we seldom step out to hear it. They use to say, a surfeit of bread is most dangerous; surely a surfeit of the bread of liie is so. When men are full, and begin to despise the word as if not worth the hearing, God usually sends a famine to correct that surfeit of the word: “I will send a famine — of hearing the words of the Lord, and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and they shall not lind it” (Amos viii. 11, 12). Usually that is the way that God taketh for a glutted people, that scorn and neglect the word, when they mitrht gather it like mamia from Heaven every day; they may ride many miles before they hear a savoury sermon; and then those that were not for the word, or desirous to be rid of it, may long for a little comfort and reviving by it, and cannot enjoy it.

2. Men bewray this satiety and fulness of the word, by fond alFectalion of luscious strains; wholesome doctrines will not down with them, unless it be cooked and sauced to their wanton a])petiles. O Christians, the spiritual a])petite desires rU loyiKov licoXov yaltt’, “the sincere milk of the word” (1 Pet. ii. 2); unmixed milk; give them plain, simple milk, without human mixtures and compositions. The relish of the word is spoiled by the garish strains of a frothy eloquence. A plain, solid truth is more suitable to a gracious heart. A man that lialh a natural instinct to the word, delights in the simplicity of it. An ir)fant hath a diptinguishing l)alate, and knows the mother’s milk, and pukes and casts when it sucks anollicr’s: so certainly, if we had true spiritual life, we would be delighted in the word for the word’s sake, the more i)lain it is, provided it be sound. I am not for a loose, careless delivering of God’s message; but it is the sound, plain, and wholesome ministry, which suits with a gracious appetite. It argues a distempered heart, when we must have quails, and dainties, and loath manna, (‘onsitler, in Heaven where we have the most simple apprchenKion of things, we have the highest aircclion to them. No need of rhetoric in Heaven. And certainly the more heavenly we are, the more perfect in grace, the more wisdom shall we see in plain, scriptnral truth, infinitely exceeding all the wisdom of the Heathen. Many think the word of God too plain for their mouths to preach it; others too stale for their ears to hear it; and they must have the fancies of men: “They have rejected the word of the Lord: and what wisdom is in them?” ( Jer. viii. 9.) It is strange to see how many will disguise religion to please the lusts of men. They mock Christ as the soldiers did, that put a centurion’s coat upon him for a rohe, and then, “Hail, King of the Jews.” So they wrap up Christ in the foolish garments of their own fancy, and so expose him to mockage rather than reverence.

3. This satiety bewrays itself by our affections to novel opinions and erroneous conceits: “The time will come that they will not endure sound doctrine, — haling itching ears, and they shall turn away their ears from the trutl), and shall be turned into fables” (2 Tim. iv. 3). Observe it when you will, that soul is nigh to spiritual blasting, that begins to have a loathing of a plain truth; and men must have new things and conceits in religion, and so grow weary of opinions as they do of fashions; and then by God’s just judgment they run from one fancy to another, till they quite run themselves out of breath, and have shaken off a religion and good conscience. Thei-efore take heed of being given up to this vertiginous spirit, to be turned and “tossed to and fro with every wind of doctrine” (Eph. iv. 14); TrtfiKptpoj.ttvoi, the Apostle’s word signifies, to be carried round in a circle; he alludes to a mariner’s compass, that is carried by every wind; this wind takes them, and then another; such light chaff are men when they begin to loath the plain truths of God. But it is an argument of a gi-acious heart, when we can receive old truth with new affections, and look for the power of God, and new quickenings.

4. This levity and instability of spirit, is because they look for all the virtue of religion from their notions, and their opinicns, and not from Christ; then they think this change of opinion shall make them better; their hearts shall be changed. They try experiments so long, till the Lord hath given them up to a spirit of infatuation, and then all comes to nothing, but they as a brand arc fit for the burning.

5. By our worldly projects. Men show a loathing of this word, by their eagerness to the world; their hearts, with Maltha’s, are cumbered with many things, while Mary sat at the feet of Jesus to hear his word, (Luke X. 39). We are very fervorous in worldly affairs; there we can experiment this kind of affection which David speaks of to the word. Bev.’are of this coldoess to the word, it is an ill symptom both to nations and persons.

Use H. — To press us to get this fervent and constant affection to the word. To this end consider: —

1. Whose word is it. God’s word; and your best affections are due to him: “The desire of our soul is to thy name and to the remembrance of thee”’ (Isa. xxvi. 8). There you shall hear of God, there God hath displayed his name. Our desires are to thee, not only so, but to thy memorial, to the remembrance of thy name; that is, to his v.ord, which is as the bellows to blow up the sparks, and to quicken our affections to him.

2. See what benefits we have by the word of God, how beneficial it is, To enlighten and direct us, — to quicken and comfort us, — to supply and strengthen us.

(1.) To enlighten and direct us: “Light is sweet (saith Solomon;) and a jileasant thing it is for the fycs to behold the sun” (Eccl. xi. 7). If light natural he pleasant, what is light spiritual? therefore the Psalmist compares the word to the sun; the visible world can no more be without the one, than the intellectual world can be without the other; and the one doth as much rejoice the heart as the other: “The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes.” Oh, it is a comfort to have light to see our way; when men begin to have a conscience about heavenly things, O then they judge so indeed. To others we speak in vain, when we tell them what light they shall have by the word. They say those that live under the Pole Arctic, at the Autumnal Equinoctial the sun setteth to them, and doth not rise again till the Vernal; and so are six whole nionths under a pe-rpetual night, as if they were buried in a grave; but at the time of its return, with what clapping of hands, and expressions of joy, do they welcome the sun again into their parts! So when the word of God is made known to us, how should we welcome it! The city of f iene a gave this for a motto, ]*ns( fcnebras h/.r, “after darkness, light;” implying, that the return of the Gospel was as light after a long darkness; as the coming of the sun again to those northern people. While Paul and his company were in that great storm at sea, when they saw neither sun nor stars for many days, and were afraid they should fall upon rocks and dangerous shelves, O with what longing did they expect to see day again! (Acts lxvii.) So a poor, bewildered soul that hath lost its way: or when a child of God doth see but by half a litrht, how desirable is sure direction? Now this cannot be had but from the word of God: “To the law, and to the testimony.”

(2.) To comfort us in all straits. In the word of God there is a salve for every sore, and a promise for every condition. God hath plentifully oj)ened his good will to sinners. Therefore the children of God when they labour under the guilt of sin, there they can hear of God’s promises of jiardon: “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon” (Isa. Iv. 7). Against apostacy they have that promise: “I will put my fear in their hearts, that they shall not depart from me” (Jer. xxxii. 40). When they are under weak i)erformances,the word will tell them: “I will spare them as a man s])areth his own son that serveth him” (Mai. iii. 17); and when they lie under trouble, inconveniences, and deep crosses, there is a promisee. The Lird will be with them in affliction; the word will show them Christ in the alllietion, and Heaven beyond the afHietion; and then they are comforted (1 Cor. X. 13). When they are troubled about worldly provisions, j)rovi(ling for themselves and families, it saith, Be contentt-d, “I will never leave thee nor forsake thee” (Ileb. xiii..“i). When their ( hildren come to their minds and thoughts, what will become of them when we arc dead and gone? the word will tell you of promises made to you and your children, and of Ciod’s taking care of them. In short, “God is a sun and shield, and no good thing will he withhold,” &c. (Psalm lxxxiv. II). There is all manner of blessings adopted and taken into covenant. LcK)k round about the roleiianl, look into the word of (ukI, there is nothing wanting for the comfort of believers; in every condition, there is a pronuse to support and liear them uj). Now because of this comfort they have in the word of (iod, therefore it (piickens their desires.

(3.) To supply and strengthen us. It is our food. Alas! what a poor, lano-uishing Christian will a man be, that doth not often make use of the word! this strengthens him against coi-ruptions, quickens him in duties, and gives success in conflicts. The sword of the Spirit is the choicest weapon. It is “the power of God unto salvation” (Rom. i. 16); “and the word of his grace, which is able to build you up” (Acts xx. 33). If our heart be dead in prayer, here is the rod of Moses to strike upon the rock, to make the waters gush out. Therefore since we have such benefit by the word, we should long and desire to get such a strong affection.

3. Consider what benefit you will have by these desires after the word. It will keep up our diligence, and will make us exercise ourselves therein. Desire doth all that is done in the world; digging for knowledge is tedious, but the end sweetens it. They that have an affection to the word, shall never be destitute of success therein: God will fulfil the desire of the saints. He that satisfieth the gaping of the young raven, will satisfy these desires. A strong affection to the word, is the argument that moves God: “He will fulfil the desire of them that fear him; he also will hear their cry and will save them” (Psalm cxlv. 19). And if this desire be painful, yet it is salutary and healthful to the soul. In this sickness there is health; in this weakness there is strength; in this thirst, comfort; and in this hunger, satisfaction.

For means: —

1. Get a high esteem of spiritual enjoyments. Valuation and esteem preceed desire. Wicked men, that value themselves by carnal comforts, their souls run out with vehement longing that way. A child, of God that values himself by spiritual enjoyments, by knowledge, grace, subjection to God, that counts these his greatest benefits, his main desire is to be acquainted with the word of God. The word hath a subserviency to his end. Poor low-spirited creatures that value themselves by the plenty of external accommodations, they will never feel this longing after the word: “Receive my instruction and not silver: and knowledge rather than choice gold” (Prov. viii. 10).

2. Let a man live in the awe of God, and make it is business to maintain communion with him, and then he will be longing after him. This will show the necessity of the word of God for his comfort and strength upon all occasions. A lively Christian that is put to it in good earnest, he must have the word by him to direct, comfort, and strengthen him. As he that labours hard, must have his meals, or else he will faint, and be overcome by his labour. We content ourselves with a loose profession, and so do not see the need of food, have not this hungering, longing desire after the bread of life. Painted fire needs no fuel; a dead, formal profession is easily kept up; but a man that makes it his business to maintain communion with him, and is much exercised to godliness, is hungering and thirsting: that he might meet with God.