This is the object, and this approachment is threefold: 1. In his inward man. 2. In his outward man. 3. In both. 1. In his inward man; in heart, by drawing close to God, enjoying a sensible and blessed communion with Him, which is comfortable in such a degree that, where it is felt, it needs no bidding to make an engagement. 2. In his outward man, in his person approaching to God in the practice of all duties commanded; God in His ordinances is powerfully present, man in their use stands within this presence. 3. In both, in all his abilities approaching to Him in managing His holy cause; and therefore holy, because His. God walks in the midst of His people's armies: when thy sons, O Zion, "are armed against thy sons," O Greece, "the Lord God is seen over them." These are those approachings of the saints to their God: the first is their happiness, the second their duty, the third their honour. It is a happy thing to enjoy God's comforts in soul; it is our enjoined duty to obey Him in His ways, and it is an honour to be found standing for the way of righteousness.
Of the third. The inquiry, "who is this?"
Scripture questions are of several uses, hold forth several senses; here it seems to be an approbation of the action spoken of. Who is this? What one is this, that so carefully engageth his heart? This is not ordinary among men, nor of an ordinary degree in man; few move, fewer engage themselves to move towards God. This approbation hath, 1. Its foundation in a duty: I approve this engaging, and the man because he engageth. 2. Its direction from the subject, heart. The engagement of the outward man may have wrong principles: that it may be right, let the heart, soul, inward parts, all that is within us be engaged to bless His holy name. 3. Its limitation from the object, to approach unto me: to engage the heart to sin, to the creature, to vanity, is neither commendable, nor approvable; but to close with God, to come to, stay with, and act for Him, this is that which the prophet, and God in the mouth of the prophet ever approves. And this brings us to,
II.—The propounding of the point, and that in these words.
God observes with the eye of approbation, such as engage and tie themselves to Him; He looks with an approving eye upon this carefulness: for such an engagement of soul is, 1. Needful. 2. Helpful; needful for the heart, helpful to our graces.
The needfulness is evident. The heart is slow and subtile, backward and deceitful; except it be drawn with the cords of such an engagement, it puts slowly forward; and when thus drawn, it will fall quickly off. Days of desolation beget resolves, times of terror produce engagements, which the heart (the storm past) will wilily and wickedly seek to evade. David suspected this cozenage in himself, when he cries out, Oh! I have many good thoughts, but a naughty heart; many holy purposes, but a deceitful spirit: thou hast cause, as a Creator, not to believe the tender of my obedience, nor as a just God, the promise of submission; but I call to Thy mercy to give assistance. "Be surety for Thy servant for good:" for the performance of all good I promise. And Hezekiah in his sickness was not without fear of this deceitfulness: "Oh Lord, I am oppressed, undertake for me;" I shall never keep my word, that word which my lips have spoken; and I have none dare pass his word for me: "do thou, O Lord, undertake for me."
2. The helpfulness is undeniable; a heart from this engagement may fetch renewed strength continually. This engagement is a buckler of defence to arm us against Satan's enticement, is armour of proof to withstand the world's inducement; it makes us without fear or failing stand upon our own ground, and renew our courage like the eagle. Job was probably sometimes seduced with such foolish persuasions, to courses not less foolish, but he yielded not: what helped him? even his engagement: "I have made a covenant with mine eyes, how then shall I look on a maid?" Constancy in good is well-pleasing to God; "If any draw back, His soul hath no pleasure in them." Whatsoever then is needful for it, or helpful to it, He both prescribes and approves. O let us engage our hearts to this approachment, a duty enjoined, a sacrifice accepted.
But there is one scripture that fully showeth the point, and the truth of it in all particulars. Consider then. Three things may seem necessary herein to be noted; the act, the approbation, and the reason; and here we have them all.
1. The act, engaging; or the persons, the engagers of themselves. Thou hast avouched, set up God this day to be thy God, not only in thy conscience by the act of faith, but even by thy mouth thou hast uttered this, probably in some solemn league and covenant. "Thou hast made to say:" so much the Hebrew word imports.
2. The approbation; and God answers thee accordingly, He hath avouched, set up thee to be His people; particularly to two privileges; 1. To be His peculiar people, the people of His own proper possession, joined so high, united so near, that they are admitted to a participation of many heavenly privileges; the actions of the one being communicated to the other; man's prayer is called God's, "I will make them glad in the house of My prayer," God's people called man's, Moses's people, Moses's law: so in the law of God, and in his law, that is, the righteous man's law. 2. To keep His commands: this seems rather to be a duty than a prerogative, yet a prerogative it is for a Christian to be holy, obedient, righteous: both directly, and accidently. 1. Directly; the scripture teacheth so. The fruit of a Christian's being made free from sin is unto holiness. "If you will fear the Lord and serve Him" (these are Samuel's words to the people) "and not rebel:" what then? what shall we have? "Then shall you and your king continue to follow the Lord." Solomon, setting down the recompence of a righteous person, saith, his reward shall be double, in himself, and in his posterity; in himself, "he shall walk on in his integrity," in his posterity, "they shall be blessed after him." 2. Accidently: holiness is a privilege, as well as a duty; it is a reward, a benefit to him who walks therein. It may, and oft doth daunt their persecutors, that otherwise would have taken away their lives. The heathens observe that the majestic presence of a prince hath dashed the boldness, and so prevented the execution of some villanous attempt by a base traitor against their persons: and Christians know that the power of holiness is able to dazzle the proudest spirits. Herod, saith the text, "feared John," and so a long while did him no hurt. And the emperor Adrian ceased his persecution against the Christians of his time, when he understood of their holiness of life. So true it is both ways, that the punishment of sin is sin, and the reward of the command is the command.