pressions, thus hastily formed, were vague and erroneous; and that those who consider the dispensations of Heaven as unjust or unequal, are blinded by their own ignorance. The Psalmist was taught to look far beyond the little incidents which had formerly so much disturbed him he perceived that there is a God who governs the world; that the inequalities of his government exist only in appearance; and however prosperous may seem the lot of the wicked, and however afflicting the depression of the just, yet that the way of righteousness is the way of wisdom, and that the upright alone are the truly blessed. He gives it in the end as the deliberate conviction of his mind, "It is good for me to draw near to God." In examining this passage, we may consider, I. What is meant by drawing near to God; and, II. The benefits which result from it. draw near to him when they approached the habitation where his honour dwelt; and the priest who offered at the altar, or passed into the holy place, in this sense drew near to the Lord. The words, therefore, are naturally transferred in use to the adoration which be received, and to the requests of his worshippers. In the New Testament the phrase is adopted in a more extensive sense; and in this way it is used by the Psalmist as showing a disposition to hold converse with his Maker, and, in the full meaning of the words, to walk with God. Now, in what way was this purpose to be effected, and what do the words imply. They imply, 1st. That he would draw near to God in the service of devotion. It does not appear that this Psalm was written by David; but there can be no question that the author of it was under the influence of the same Spirit which was found in the Singer of Israel. And who that reads the songs of that sacred penman can be ignorant of the zeal and ardour with which he gave himself to the service of the Lord ? His whole heart was engaged in the duty. How many times did the solemnity of night bear witness to his devotion! How often did he raise his voice before the dawning of the day, and repeat his sentiments of praise in the evening, in the morning, and at noon! Thus did he draw near to God when none observed him, and in the retirement of his own chamber hold communion with the Lord. And with what alacrity did he go into his courts! How anxious was be to meet his God in the assemblies of his people, and to unite with all that loved and feared him in approaching to his footstool! There is a sense in which all persons may be said to be near to God; for "in him we live, and move, and have our being: he is about our bed and about our path, and spieth out all our ways.' But the words of the text show that there is something peculiar in the intention of the Psalmist; and that, in making this declaration, he proposed to himself to follow a path which is not universally trod. The expression is figurative; and the simple interpretation of the passage will best be deduced from attending to the figure. We are said to draw near to a person when we enter into his presence, or come into more immediate intercourse with him than we had hitherto possessed. Hence the propriety of this mode of speaking in relation to God. As there was one place where he Some there are in every age, condescended in an especial and who draw near to God with their peculiar manner to abide, so that lips, while their heart is far from the token of his presence was him but what was the disposition visibly seen, men were said to of the Psalmist ? When David approached him, it was with integrity of heart. Under the teaching of the Holy Spirit, he had learnt to come before the Lord with an acceptable worship. He was conscious that he had entered into the presence of Him who is the Searcher of hearts; and his earnest prayer was, that he might be cleansed from every evil way. He came in the spirit of deep humility; for he felt and knew that the God whom he approached was glorious in majesty, and fearful in holiness: and that he was himself a sinful and guilty creature. He approached with filial fear, being persuaded that, like as a father pitieth his children, so the Lord pitieth them that fear him. He looked up to him with a feeling of hope, being assured that though he is high, yet hath he respect unto the lowly; and that he will hear the cry of his people, and will not reject their prayer. He lifted up his hands with cheerful dependence to the God whom he served, as the Author of his life, and the God of his salvation; whose will had called him into being, whose Providence had protected him, whose gracious promise was pledged to his support. Many there are who bend the knee, while the spirit is unbroken they can make melody with. their voice, when there is no melody in their hearts they profess to praise God with unfeigned lips: they appear devoutly to solicit his protection, and to entreat his forgiveness: but how little in such cases is the mind affected; and how distinct from those feelings of hope, and love, and gratitude, which kindled the devotion of the Psalmist, are the dispositions of worshippers like these! It is the offering It is the offering of the heart which God requires of all them that approach him; and unless the soul is engaged in his service, it is to little purpose that we profess to draw nigh to Him, for he will not draw nigh to us: by such prayers he will not be entreated. CHRIST. OBSERV. No. 182. 2. It is further implied in the ex- ''{ pression of the text," to draw near to God," that we live conti nually in the sense of his presence, and in habitual dependence upon him. The truth of this observation will appear by considering the general scope and object of the Psalm. The Psalmist had been > considering the state of several persons, who lived according to the desires of their own minds, in utter ignorance of Divine things, and without any regard to the will of their Creator. They appeared to have set their affections upon the things of this life, and to have given themselves no concern about the Author of all their mercies The whole of their conduct afforded evidence that they were habitually living in a state of alienation from God they discarded him from their thoughts, and seemed almost to forget his existence. The writer, on beholding their conduct, appears to reason thus: "I now see the characters of these men, and I perceive how utterly worthless are their pursuits. Let them follow their devices; let such as have no desire for better things ac cumulate earthly possessions, and forsake their God. It is good for me to draw near to him. As for me," I will serve the Lord my hope and my trust shall be reposed in Jehovah: I will live in the constant recollection of his presence, and in the conviction of his faithfulness." This was the rule which be determined to follow through life. He knew that he was in no respect exempted from the afflictions of mortality, nor the temptations incident to the righteous. But the principle of faith implanted in his mind, was a triumphant principle: and as often as his heart might be depressed and his spirits ready to sink within him, we may still be assured that he cherished the reflection, "It is good for me to draw near to God. In him alone will I place my dependence: and M whatever be the dangers or calamities of life, under the shadow of his wings will I hide me, till this tyranny be overpast.' I bave set the Lord always before me." Such was the disposition of the Psalmist, and such also was the practice of St. Paul. "The life which I now live, I live by the faith of the Son of God, who loved me, and gave himself for me." He stood upon holy ground, and all the circumstances of his eventful course were unable to shake his confidence. II. The Psalmist not only expresses his intention thus to draw near to God in the service of devotional worship, and in the daily habits of his life, but he declares, that it was good for him to do so. We proceed, therefore, in the second place, to consider the benefits which result from it. First, It is a service of delight. What other subject has given rise to so many and such lofty testimonies of heart-felt exultation as the service of the Lord? Whenever he turns to this topic, the sacred writer seems almost to be carried beyond his own powers of description. We have only to open the Book of Psalms, and we shall find evidence of his delight in every page. "I will praise thee, O Lord, with my whole heart: I will show forth all thy marvellous works. I will be glad and rejoice in thee I will sing praise to thy name, O thou Most High." "How amiable are thy tabernacles, O Lord of hosts! My soul longeth, yea, even fainteth, for the courts of the Lord my heart and my flesh crieth out for the living God. Blessed are they that dwell in thy house; they will still be praising thee!" A day in thy courts is better than a thousand: I had rather be a door keeper in the house of my God, than dwell in the tents of ungodliness." "Lord, what love have I unto thy law all the day long is my study in it." "Thy festimonies are my delight and my counsellors: thy law is my delight.” We do not cite these passages as descriptive of the character of the Psalmist alone: wherever there is a mind rightly disposed toward God, wherever there is a heart which habitually draws near to him, that mind will also rejoice in his service, that heart will be glad in bis salvation. We find the same spirit in the Apostles of Christ : we discover it in those that followed them and if we have no experience of a similar nature in the sacrifice of prayer and thanksgiving, or while meditating on the word of the Lord, it is too plain an indication that, as we want the spirit of these holy men, so we are destitute of their principles: we are far from God. The Psalmist did not make his feelings the test of his religion: but he walked in the society of his God, and rejoiced in this communion; his disposition was suited to the service: he drew near to God, and he was glad to do it. Nor did he delight only in the service of praise: he delighted also in the statutes and commandments of the Lord. It is good to draw near to him, in the second place, because it is a service of profit. It has its benefits in relation to both worlds: it is valuable for the present life, and it leads to eternal glory. In the beginning of the Psalm the writer describes himself as being much surprised at the prosperity of the wicked. He saw that they had health and strength, and abundance of the comforts of life, while many of the righteous were overwhelmed with trouble. He was ready to exclaim, "Verily I have cleansed my heart in vain, and washed my hands in innocency: for all the day long have I been plagued, and chastened every morning" but when he went into the sanctuary of God, then he understood the end of these men. He found that all their riches and prosperity were of no real service for "lo! they that are far from thee shall perish. But it is good for me to draw near to God." I find that this is the way to lasting prosperity: I see that by these means shall have the benefit of the wisdom which is withheld from the wicked, "for he shall guide me by his counsel:" and I shall receive of that God, whose service I have chosen, durable riches and righteousness. If we should demand what are the immediate benefits of this intercourse with Heaven: they are to be seen in all the communications of the Holy Spirit; not merely in external guidance, but in that devotion of the heart, in that purity of prin ciple, in that elevation of character, which distinguish the people of God. If it be good to derive strength from the Lord; to be furnished with all might in the inner man, so as to be victorious in the day of trial; this is the privilege of them that draw near to him: "they that wait upon the Lord shall renew their strength: they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." If it be good to have an abiding sense of the Divine presence, to behold by the eye of faith Him that is invisible, to dwell upon the perfections of his nature, to catch some resemblance of his image, and to be animated by those hopes and expectations which serve to raise this mortal creature above the regions of mortality; these also are the blessings and benefits bestowed upon them that draw near to God. Let us draw nigh to him, and he will draw nigh to us. And if God draw nigh to us, it is a pledge that he will give to us every blessing of which we stand in need, and that no good thing will be withheld from us. The Psalmist points out, in two important particulars, the benefits resulting from this communion with God; one with relation to the present life, and one with reference to the future. If there be a period when consolation is more especially needed, and the presence of Jehovah is most peculiarly to be desired, it is in the solemn hour when this earthly tabernacle is dissolving, and the spirit is upon the verge of the eternal world. How valuable at such a moment is the favour of God! how welcome at that hour must be the light of his countenance to the departing soul! It is upon that moment that the Psalmist fixes, as offering the best and brightest evidence of the happiness of those who draw near unto God. He speaks with the devotional elevation of one whose energies were all absorbed in the love of his Divine Protector; who felt that heaven itself would cease to be a place of happiness, if that countenance should be withdrawn which enlightens the chamber of death!" Whom have I in heaven but thee? And there is none upon earth that I desire besides thee. My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever." With the last struggles of mortality he connects the entrance into life: his heart is strengthened, in the decay of nature, by that God who is waiting to receive him to the arms of his mercy, and to be his everlasting portion. And is it not good, then, to draw near to God? Is it an object of desire to be relieved from misery and pain, to be delivered for ever from the touch of evil, and to be. blessed in eternal felicity? Is it the wish of our minds, to be released from the fear of death, to finish our course with joy, and to have an abundant entrance into the Kingdom of our Father-to walk in his heavenly courts, and to dwell in his glorious presence? This is the sure reward of them that seek him; this is the portion of those that draw near to God: he will bless them in time, he will bless them to all eternity. This subject may be made useful to us by leading us to examine the state of our souls, and the nature of our religious services. Does he who searcheth the beart and trieth the reins, discover in us those principles, and that sincerity of devotion, which the Psalmist possessed? Would not many blush with shame if the thoughts and inclinations which distract their minds, even in the hour of solemn worship, were exposed to the view of each other? In what light, then, will our service appear to the Searcher of hearts, to whom all desires are known, and from whom no secrets are hid? Consider the qualifications required by the Apostles of Christ, in those that draw near to the Lord. They are to approach him with a lively faith in the Saviour of sinners, with deep humility and contrition of soul; they are to humble themselves in his sight, that he may lift them up; and they are to be sincere and upright before him. If we come in a right spirit, we have every encouragement to approach the Throne of Grace. A new and living way has been consecrated for us by the death of our Saviour, so that we may have boldness to enter into the holiest by the blood of Jesus. Let us draw near, then, by that liv. ing way, with a true heart, in full assurance of faith. It is by Jesus Christ alone that we have access to the Father; by that Saviour to whom the Psalmist looked forward as the propitiation for sin, and in whom he believed as the Way, the Truth, and the Life. By nature and practice we are all afar off from salvation but we are brought nigh by the blood of Christ; by his death, and passion, and mediation; and through faith in his name may we now be reconciled to God, and God to us. Thus only can we be enabled to meet him in his ordinances, and to walk with him in the way of his commandments. To such, then, as are strangers to ye the grace of God, and to the manifestations of his Spirit,we would say, Seek the Lord while he may be found seek him through the intercession of his Son; it is good to draw near to him; but it is a fearful thing to continue strangers to his love to such he will declare, on the last day, "I never knew you: depart from me, ye workers of iniquity." And to them that are travelling under the guidance of their Lord, and in the way of his appointments, I would address the exhortation, "See that ye walk circumspectly." Many circumstances will arise to tempt you back to the world, and to shake the steadfastness of your minds. This every Christian has found. The service on which you have entered requires you to be vigilant, and to persevere: but to do this, in all cases it is necessary to draw near unto God. If we could inquire of those holy men, who stood in the first ranks of the army of Christ, and had trial of bonds and imprisonment, and the extreme violence of bodily suffering, they would tell us, that although these things are in themselves not joyous but grievous, yet are they compensated even now by nearness of intercourse with God, His Spirit helps our infirmities: his love comforts our hearts; and we rejoice to know that nothing shall separate us from his favour. And if, like some of the disciples of old, any of you should incline to walk no more with him, think what dangers you incur, and what privileges you abandon; how great and precious are the promises which you slight, and the blessings that you relinquish! The ways of Wisdom are ways of pleasantness, and all her paths are peace: she gives the promise of the life that now is, and of that which is to come;--the promise of all that can make life desirable, of all that can afford tranquillity in death, and happiness beyond the grave. Continue then to walk in the truth; |