Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 63 · Sermon 6
SERMON VI.
PSALM LXIII. 7.
Because thou hast been my help, therefore in the shadow of thy wings will I rejoyce.
It is the Commendation of the Servants of God, as that which is remarkable in them, that they will be sure to lose no advantage or opportunity for their spiritual improvement, whether of place or time, or condition; whatever place they are in, whatever time it is with them, whatever state or condition befalls them, they are still aiming at the main end and business of all, which is the Glory of God in the Salvation of their own Souls: An instance whereof we may here perceive and take notice of in the Prophet David here in this Scripture, who for the place which he was in, the Bed; for time, in the night-watches; for his state, in a condition of Exile and Banishment from the House of God, took an occasion now to praise God, to remember him, and to meditate upon him. We have here now further some account given us of this affection and serviceableness in him, out of the words which I have now read unto you, which are an Appendix and Appurtenance to the former, and therefore now at this time with Gods assistance to be handled by us in connexion, and in succession thereunto, Because thou hast been my help, &c.
IN this present Verse before us, we have two General Parts considerable of us: First, Davids Experience: And Secondly, The Improvement of it. His Experience in those words, Thou hast been my help. The Improvement of it in those, Because thou hast been so, Therefore in the shadow of thy wings will I rejoyce.
We begin in order with the First, viz. His Experience it self, Thou hast been my help. Wherein again two things more: First, Somewhat which is implied, and that is his Necessity, he was one that needed help. Secondly, Somewhat which is exprest, and that is his Supply; he was one that in his necessity had help afforded unto him, and that from God, Thou hast, &c.
First, (I say) here is his Necessity implied, for that is signified in the word Help, which does denote some kind of Indigency in the party which it is bestowed upon; so it did here in David, and others with him. We see here how the best Christians they are not absolute of themselves, but do stand in need of God to help them; therefore we shall find them so often in Scripture calling and crying for help, and for the hastening and speeding of it: As this David, Psal. 70.1. Make haste, O God, to deliver me, make haste to help me, O Lord. And so v. 5. of the same Psalm. This Christians do stand in need of, and may be shewn and evidenced to do so in sundry regards: First, As having much work. Secondly, As having many enemies. Thirdly, As having but little strength. Those which are in these Circumstances they have need of help to be administred unto them: And this is the case and condition of all Christians.
First, They have much work, a great deal of business to be dispatcht by them, which they are not able very well to run thorough of themselves. The work of a Christian is very large in the several kinds of it, and branches which do belong unto it; especially according to the conditions in which a man is, and the relations in which we may consider him, so it is so much the greater. Take the meanest Christian that is, and in the lowest rank and order amongst men, yet he has work enough to do if it be but to save his own Soul, to live soberly, and righteously, and godly in this present world. But if he be any thing higher, then it is so much the more; in the Family as a Master, or in the Church as a Minister, or as a Magistrate in the Commonwealth. Here now the greater occasions and opportunities that there are of doing good, the greater is the work it self, and the more need of help in it.
Secondly, They have many Enemies. These two they do usually and commonly go together. Much Work to be done, and many Enemies to cross it, and to oppose themselves against it. As 1 Cor. 16.9. A great door and effectual is opened to me, and there are many adversaries. Now there's need of much help for this, to scatter and dispel these Adversaries, and to make their attempts uneffectual: As Moses did sometime with the Shepherds which opposed the Daughters of Revil, he stood up and helpt them, by resisting their Adversaries for them, as it is recorded in Exod. 2.17. This is such a kind of help as all good men need against Satan, and his wicked Instruments who are opposite to them.
Thirdly, They have but little strength, or indeed none at all. We are without strength, foreign, as we are call'd, Rom. 5.6. When we were without strength Christ died for us. Those which are in their natural condition, they are without strength absolutely, they have no strength in them at all, as to any spiritual performance. Those which are new regenerate and born again, their strength is but very little, and in the next degree to weakness. The greatest Habitual Grace which is in any Christian, it needs Auxiliary Grace to support it, and draw it out, as experience it self shews at such time as men come to the use and trial, and improvement of it. Thus we see what is here implied, That a Christian hath need of help which his condition it self calls for.
Secondly, Here's that which is exprest, and that is, That he hath help afforded him by God himself, Thou hast been my help. We do not more need help for our Particulars than God is ready of his Grace and Goodness to vouchsafe it, and to administer it to us. This is that which the Scripture does assure us of in sundry places; we can hardly turn a leaf, but we find this Truth exhibited to us in it, That God is the help of his people, Psal. 33.20. He is our help and our shield, Psal. 40.17. Thou art my help and my deliverer, Psal. 115.9, &c. For three distinct Uses together, of Israel, of Aaron, of all that fear the Lord, he is their help, and their shield. The thing it self is out of all question.
Now for the better Illustration of this Point, there are two things which I will here shew unto you: First, Whence, and upon what ground he is their help. Secondly, Wherein and in what Particulars.
For the First. The Grounds of it are these: His love and pity, and tenderness of compassion towards us. Love and pity they will incline to help: It is so even amongst men, where they see any one fainting under their burden they will help them, out of their compassion towards them. Now thus is it with God to his Servants, he pities them, and therefore he helps them; it grieves him to see them foil'd, and therefore he gives them his own assistance. It's spoken eminently of Christ, Heb. 5.2. That he can have compassion on the ignorant, and on them which are out of the way. And because he can so, therefore he will be sure to help; Compassion provokes help. That's one Consideration.
Secondly, His Covenant with us, that's another Argument hereunto. Persons which are in Covenant with each other, they are from thence in a manner engaged to one anothers help. As Jehoshaphat answered Ahab when he sent to him to go up with him, and to help him in battel at Ramoth-Gilead; He told him, he needed not to question it, I am as thou art, my people as thy people, and my horses as thy horses, 1 King. 22.4. And why all this? Namely, because there was a League and Covenant betwixt them. Why this now also is the case and condition betwixt the Lord and every Believer, there's a League and Covenant betwixt them. Gods Children they are people in Covenant, and so he cannot but help them and assist them as they stand in need of his help from such a consideration as this.
Thirdly, His interest in our success. Therefore it does much concern God to help those which are his Servants, because their help redounds to himself, and his own Glory; the cause of God and his Church it comes all to one and the same effect in the close and conclusion of it; for that which is for their good is also for his Honour; and the safety of their persons is the preservation of his own Truth: And hence does it concern him to help them. Therefore do they sometimes urge this as a reason and argument unto him, as Psal. 119.126. It is time for thee Lord to work, for they have made void thy Law: Thy Law will suffer by it unless thou affordest thy help to thy people. These and the like are Grounds and Considerations for this present Point in hand, to wit, Gods helping of his Servants.
Now Secondly for the Particulars, wherein you may take them thus:
First, In Duty. He helps them here. There's nothing which God requires of his People as to be done by them, but himself helps them in the doing of it. He is not like the Egyptian Task-masters, which require brick, and give no straw wherewithal to make it: No, but as he does enjoyn any thing which he would have us to act and perform, so himself does assist us in it. Take it (for an instance) in Prayer, that's a duty which he does call for at our hands, Pray without ceasing: Now accordingly does he help us in this duty, Rom. 8.26. Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the Spirit it self maketh intercession for us, &c. The Spirit helps our infirmities, the word is very Emphatical in the Original Text, foreign, which signifies properly the lifting of a burden with another at one of the ends of it. Thus does the Spirit of God with us in this Christian and Spiritual performance, and so in all other else besides, he bears part of the burden with us, when as we lift up a Prayer to God, or do any other service to him.
Secondly, In Conflict. He assists here also. As when the Israelite and the Egyptian strove together, Moses came in and helpt the Israelite, Exod. 2.12. Even so does God in this case with us, when we are wrestling and strugling with Satan who is our spiritual enemy, the Lord is here nigh to help us, which may encourage us still in our resistance and opposition; we have a mighty Second to stand for us, and to take up our quarrel. This was that whereby God endeavoured to satisfie his servant Paul, when he was exercised with the buffetings of Satan, and desired to be rid of them, My Grace (says he) is sufficient for thee, and my strength is made perfect in weakness. That is to say, he was near him to help him, and to defend him against Satans assaults on him.
And so as for Spiritual Conflicts, so for Temporal also, the Lord is here the help of his People, as is also signified in divers Texts of Scripture: As Isa. 41.10. Fear not O Jacob, for I am with thee, be not dismayed, for I am thy God; I will strengthen thee, yea I will help thee, yea I will uphold thee, &c. And so in ver. 13, 14. of the same Chapter, Fear not thou worm Jacob, &c. I will help thee, 2 Chron. 26.7. God help'd him against the Philistins, &c. And ver. 15, he was marvelously help'd; namely, by God himself. It is spoken of Ʋzziah.
Thirdly, In Affliction. God helps his people here; namely, to bear patiently those Crosses which he lays upon them. He takes part with them in their sufferings, and in all their afflictions is afflicted himself, as sometimes he expresses it: He lays no more upon them than he does help them and enable them to endure. Look upon all the Saints and Martyrs which ever suffer'd in the world, and ye shall see in them an Instance of this help; how graciously God has assisted them, and carried them on, and gone along with them thorow the fiery Tryal.
There are three ways especially, whereby God is said to help his people, in reference to trouble and affliction:
First, He helps them from, by way of prevention.
Secondly, He helps them in, by way of support.
Thirdly, He helps them out, by way of rescue, and redemption, and deliverance. All these ways he helps them.
First, I say, He helps them from, by way of prevention: This is a great piece of help, and the first kind of help that is; to help us to escape any evil or danger which we are subject unto. And this is one thing which God does for us. Into how many mischiefs should we daily run our selves, if the Lord did not here help us. Thus God help'd Lot, when he preserv'd him from the destruction of Sodom. And thus Christ helpt Peter, when he was ready to sink into the water, he stretcht out his hand, and kept him up. And thus doth God help our selves very often, and upon sundry occasions. It is an help whereof we have much experience for our own profit.
Secondly, He helps us in, by way of supportment. If God suffers his Servants to fall into trouble; yet he does not leave them, and desert them in it; but does here graciously help them to bear it, and sanctifies it to them for good. He gives them the spirit of patience and consolation in the midst of it, that so it may not sink them, and depress them, and keep them down. This is another thing which he doth for them, in order and reference hereunto.
Thirdly, He helps them out, by way of rescue and redemption. Many times the Servants of God are so environ'd and compast about with evils, as that they are ready to think there is no extricating of themselves out of them. Now here the Lord puts in for them, he plucks their feet out of the snare, as the Psalmist speaks. He finds a way for them to escape, as the Apostle Paul hath it. Many are the troubles of the righteous, but the Lord delivers them out of them all, as the Prophet David elsewhere hath it, Psal. 34.19. He helps them so.
To set forth this help of God's, so much the more effectually to us, we may, if we please, take it with these following Amplifications:
First, He is a strong helper. He is such an helper as can help indeed. There are many which sometimes undertake to help others, who have rather need to be holpen themselves. But it is not so with God; he hath strength and power with him: As it is said of the Fatherless, their Helper or their Redeemer is mighty, Prov. 23.11. And Psal. 89.19. He hath laid help upon one that is mighty; that is, upon Christ, who is call'd the mighty God, Isa. 9.6. Such an helper and assistant is he.
Secondly, He is a ready helper; he is an help near at hand, one that helps when there's need of his help; and will be found at such a time as this. There are many which would help when 'tis too late; when they should help, they are then out of the way, and cannot be found: But as it is in Psal. 46.1. God is our refuge and strength; a very present help in trouble. An help which is easily found (Nimtsa) as it is in the Original. He is a God at hand, and not a God a far off, as the Scripture often expresses him. When trouble is near, he is near too; which is a matter of very great comfort and encouragement to all those that depend upon him.
Thirdly, He is the only help also. There's none can help without him, nor indeed none besides him. When the poor Woman in the Famine of Samaria cryed unto the King of Israel, Help my Lord, O King; he returned her presently this answer, If the Lord do not help thee, whence should I help thee? out of the barn-floor, or out of the wine-press? 2 King. 6.26, 27. And the Church in Psal. 60.11, 12. directing her prayer to God, Give thou us help from trouble, for vain is the help of man. Through God we shall do valiantly, for he it is that shall tread down our enemies. I will lift up mine eyes unto the hills, from whence cometh my help, says David. And what were these Hills which he there meant? He tells us in the Verse immediately following, My help cometh from the Lord, which made heaven and earth. God is our help, and he alone.
The Improvement of this point to our selves, in a way of Application, comes to this purpose:
First, As a word of Comfort and Consolation to the people of God in all those difficulties and distresses which they are surrounded and encompast withal; That they have such an one as this to help them, and to relieve them, and to be assistant unto them. For what David professes here, as experienced in his own person, is not appropriated only to him, but does as well belong to all others besides of the same rank and quality with him; that is, the Saints and Servants of God: They have all of them a share in this truth, and accordingly upon all occasion shall have it verified and made good unto them. That which God hath been formerly, he is ready to be the same still. And that which he hath been to David, he is ready likewise to be to every one of us, which have the Spirit of David in us. This is a priviledg, and a very great comfort, and so to be apprehended, especially in such troublesome times as these are, in which we live; That we are not altogether destitute of help, but may very well expect it.
Yea, and which does further set out the business, and make it so much the more; there is this moreover considerable in it, that this God who is the help of his People is so especially in the greatest exigencies and extremities which are upon them; he helps them then, when they are least able to help themselves, and when no body else can help them. This is a great helping indeed, and matter of great encouragement to them. He is the helper of the fatherless, as as he is expresly said to be, Psal. 10.14. That is, of those which are in a forlorn condition: And, He is an helper in time of trouble. The Scripture does much harp upon that for our greater comfort.
Secondly, We may make use of this Point also in a way of Excitement, and that to a threefold Performance, which is very rationally consequent hereupon. First, If God help us, let us then also help him. Secondly, If God help us, let us then also help our selves. Thirdly, If God help us, let us then also help one another.
First, If God help us let us then also help him. This is but very sitting and reasonable, that so it should be. As for our helping of God, if we speak of it strictly and properly we cannot do it. Can a man be profitable to God, as he that is wise may be profitable to himself? It is the question of Eliphaz in Job 22.2. And it may be very well answer'd with a Negative, it cannot be so. We are not capable of helping him in good earnest, but yet he is pleas'd in a sence to fasten such an expression upon us as that which we are in some manner capable of. Therefore Judg. 5.23. there is a Curse which is pronounced against Meroz, a bitter Curse, Because they came not up to the help of the Lord, to the help of the Lord against the mighty. We are then and so far forth helpers of God himself, when we are promoters of his cause and truth which is abroad in the World. Therefore we meet with such a phrase as this is in 3 Joh. v. 8. That we be fellow-helpers of the Truth. The Truth it may be holpen by us, in owning and standing for it, and propagating it, and communicating it to others: And in that respect may we be helpers of God himself which upon this ground we ought to be.
Secondly, If God help us, let us then also help our selves; that is, let us put our selves forward to the doing of that which is our duty, and which he requires; Gods helping of us is not a ground and argument for our laziness and sluggishness, and remissness of spirit; but rather for our great endeavour, as the Apostle seems to reason there, in Phil. 2.12, 13. Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure. Because it is God that worketh in you, therefore do you also work your selves; we should put out all we can in his service, whiles we have so good an Assistant as himself.
Thirdly, If God help us, let us then also help one another. We should herein imitate God, and take pattern and example by him; we which are Ministers to be helpers of the joy of Gods People, 2 Cor. 1.24. And so for other Christians one of another: The Apostle Paul, Rom. 16.3. salutes Priscilla and Aquila his helpers in Christ Jesus. And again, v. 9. Salute Ʋrban our helper in Christ. This is that which belongs to all Christians, namely as Members one of another: The Members in the Body they are mutually helpful to each other; so should we be, and that according to the several gifts and opportunities which God affords unto us, whereby we may come to be so. Besides we see, how it is with those which are evil, how helpful they are; as Act. 21.28. Men of Israel help. How much more should it be so, and the rather with those which are good, and that in answerableness likewise to Gods own helping of us.
And so now I have done with the first General Part of the Text which is Davids Experience, Thou hast been my help.
The Second is the improvement of this Experience, in these words, Therefore in the shadow of thy wings will I rejoyce. Wherein again we have two particulars more: First, David's Purpose or Resolution, which he takes up to himself simply consider'd, I will rejoyce in the shadow of thy wings. Secondly, The Occasion or Ground of this his Purpose and Resolution, and that is, Experience of Gods former goodness, Because thou hast been my help.
We begin with the First, viz. His Purpose or Resolution it self, In the shadow of thy wings I will rejoyce. By the shadow of Gods wings we are especially to understand his Providence and Fatherly Protection; and we find mention of it often in Scripture, as Psal. 17.8. Keep me as the apple of thine eyes, hide me under the shadow of thy wings. So Psal. 57.1. In the shadow of thy wings will I make my refuge. Again Psal. 36.7. The sons of men trust under the shadow of thy wings. And so now here in this present Text, In the shadow of thy wings I will rejoyce. This Expression it is very Emphatical, and does carry sundry notions in it, which accordingly we may take notice of.
First, It is an Expression of Safety. Look as the Chickens are safe whiles they are under the wings of the Hen, even so are Gods People safe, whiles they are under his Providence and Protection; and there's nothing which is such a defence and safeguard and security to them as this indeed is: Those which are kept by him, they are kept safely, neither shall they need any thing to fear in the days of evil and trouble which are upon them. There's no other shadow besides which we can expect safety from; whatever it be that we can imagine, it is no more than the shadow of safety in this Particular: Gods Providence it is a most sure defence, especially according to the condition of the persons, and the imployments, &c.
Secondly, It is an Expression of Secrecy. The wing it hides and conceals those which are kept under it; as it preserves them from danger, so it likewise keeps them from discovery. Thus does likewise this wing of God. Thus Psal. 91.4. He shall cover thee with his Feathers. And Psal. 17.8. Hide me under the shadow of thy wings. It is said of the wicked at the day of Judgment, That they shall call to the Rocks, and Hills, and Mountains, to hide them from the wrath of God, and they shall not be able to do it: Here's an hiding-place in the presence of Gods Grace, which will be sure to conceal them, Psal. 31.20. Thou shalt hide them in the secret of thy presence from the pride of man. As Jeremiah the Prophet, and Baruch the Scribe, it is said, the Lord hid them, Jer. 36.28. It is an Expression of Refreshment from the heat, I sate under his shadow with great delight, Cant. 2.5.
Thirdly, It is an Expression of tenderness and singular affection. This shadow of Gods wings, we have it signified to us there in that place, Deut. 32.11, 12. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them and beareth them on her wings, so the Lord alone did lead him. And Mat. 23.23. How often would I have gather'd thee as an Hen doth her Chickens under her wings! Namely, with a great deal of love and tenderness, and affection to thee. Thus we see what is here understood by the shadow of Gods wings; namely, Gods special Providence, and Fatherly protection of his People.
Now for this, this is that which David professes about it, and resolves on in reference to it, namely that he will rejoyce in it, In the shadow of thy wings will I rejoyce. Whiles he says, that herein he will rejoyce; there are these things imply'd in it, as considerable and pertinent unto it.
First, Recourse unto them. Whiles he says he will rejoyce in Gods wings, he does intimate that he will betake himself to the safe-guard and protection of them, otherwise he could not experimentally rejoyce in them; there being no further comfort or joy in any mercy than as we are made partakers of it: This is that which David would do, and which every good-man will do besides, and which we our selves ought to do with them, when we hear of such a defence as this is to have access unto it. Thus David in the place before-cited, Psal. 57.1. In the shadow of thy wings will I make my refuge. So Psal. 143.9. Deliver me O Lord from mine enemies, I fly unto thee to hide me. It is not only I do believe and acknowledg that such a thing there is indeed; no, but I will make use of it. Prov. 18.10. The Name of the Lord is a strong tower, the righteous runneth into it, and is safe. It is not sufficient that there is such a Tower; no, but if we will have safety by it, we must run into it: And so it is not sufficient that there are these wings for us, but if we will have any good by them, we must run under them. This did David first of all resolve in this Expression.
Secondly, In this Expression of Rejoycing is implied complacency and contentment in this condition. David pleases himself in this comfortable reflexion, when he consider'd that he is under Gods protection; he rejoyces in his portion in this particular, and accounts himself happy from it. It is the disposition of men in the world to please themselves in their worldly refuges and advantages: The rich mans wealth is his strong city, and an high wall in his conceit, Prov. 18.11. It is a thing which he blesses himself in, as his chiefest assurance. A poor Christian is much satisfied in the shadow of Gods wings: He does not only partake of it as to matter of benefit, but he does also rejoyce in it as to matter of Contentation: He thinks he has safety enough whiles he has this made good unto him, and pleases himself in it.
This is that which we should do likewise; It is our weakness when ever we do not. Shall men of the world rejoyce and think themselves happy in their worldly confidences and relyances, in their wealth, and in their friends, and in their strength, and in their worldly accommodations? and shall not a true Christian and Believer rejoyce in God, and in that safe-guard which he tenders unto him? What a shame and unworthy thing is this! we should check and chide our selves out of such a distemper as this is, and for time to come learn to correct it. Resolve with the Church in that place, Psal. 20.7. Some trust in chariots, and some in horses, but we will remember the Name of the Lord our God. And again, Psal. 44 8. In God we boast all the daylong. That is, we glory in the protection which we have from him.
Thirdly, There is also Thankfulness in it, and outward Expression. This rejoycing of Davids it was not only inward in his heart and affection, but it was also external with his mouth and his tongue; and so the word in the Hebrew Text signifies, Arannen, which is a rejoycing with singing; that is with a publishing of this affection of his to all the World: As in another place, I will speak aloud of thy righteousness. Good and gracious hearts they are not content only with spiritual affections, but they desire likewise to manifest them, and make them known in publick expressions, that so they may draw on others to the administration of Gods goodness with themselves.
And so much of the first Particular, viz. Davids Resolution it self, In the shadow of thy wings, I will rejoyce.
Now the Second is the Occasion or Ground of it, The Argument that put him hereupon, and that is the Experience of Gods former Goodness to him: This is signified in the Connexion of these latter words with the former, Because, Therefore; Because thou hast been my help hitherto, therefore will I rejoyce in thy protection for time to come. Here's the force of Davids reasoning; and the reason it holds good upon a twofold Consideration:
First, In a way of Confidence. And,
Secondly, In a way of Acknowledgment, Because thou hast been my help, therefore in the shadow of thy wings will I rejoyce: That is, I I will trust in thee, and still wait upon thee in a way of dependence. And again, Because thou hast been my help, therefore in the shadow of thy wings will I rejoyce: That is, I will publish this Protection which I have from thee in a way of Thankfulness. According to the first notion so there is this in it, That good Christians they do improve former Experiences to future Dependence. According to the second notion, so there is this in it, That good Christians where they do receive mercies from God they will be there careful to acknowledg and to be thankful for them.
First, (I say), That good Christians they do improve former Experiences to future Dependence. Thus does David here, Because thou hast been my help for time past already, therefore will I wait on thee still, and expect as much from thee. The Servants of God they do not partake of mercies only to have the present benefit & comfort by them, and to enjoy the sweetness which is in the things themselves; but likewise take occasion from hence to strengthen their Faith, and to live in the expectation of further goodness to them. This was Davids practice frequently, not only here but in divers other places. As for Example, 1 Sam. 17.37. The Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philistine. The force of this Argument is grounded, first, in Gods unchangeableness, who is yesterday, and to day, and the same for ever: Because that mercy and goodness in him it is a part of his nature, therefore he is constant in it; Therefore he is able to do us good always, and therefore he is willing to do us good so likewise. As there's a chain in the works of Salvation, so in the works of Providence, &c. And then the manner of his proceedings, for there's a link, a golden chain, and concatenation in them. And then the nature of Faith it self, which is to make use of all Gods former dealings; because God has been our help, therefore he will be so still, and therefore we will expect him to be so still.
This (for the Use of it) should teach us accordingly to improve such Experiences as these are: Say with Paul, He that hath deliver'd will deliver; and here with David, Thou hast been God, wilt be so still. We do very much prejudice our selves and our own comfort, when we do not labour to gain upon God in this particular. What a shame is it for Christians of so many Experiences to despair! we have enough to comfort us, and uphold us from the consideration of Gods Attributes and Promises; what he is in his own nature, and what he hath also engaged himself to be to us by his Word. But when we have Experience added to all this, when we have a proof and trial of him by that which he hath done for us already; here we have a sure ground of confidence indeed, which we may not neglect to make use of, and to improve to the best advantage that may be for our own comfort.
And that we may make this so much the more effectual to us, and have it every way prevalent with us, it concerns us to be careful especially of our own carriage and behaviour, and of keeping close to God our selves, that so we may not forfeit our interest in his deliverances of us, and betray our own Experiences against time to come; which we shall very much do by apostasie and back-sliding from him. and that he may shadow and shelter us, so to shadow and shelter him; and all that is his. If we cease to be towards God what we have been formerly towards him, our Consciences in this case will not serve us to expect the continuance of his mercies and benefits to us; but that he should say to us, as he did sometime to his own People of Israel, I have deliver'd you, but will do so no more; whereas, whiles we endeavour to keep our hearts upright towards him, we may reason to him as David here does: Thou hast been my help, and therefore I will expect as much from thee, in a way of Dependence.
Secondly, This Reason also holds good in a way of Acknowledgment. Thou hast been my help, and therefore I will praise thee for it: This is the least which we can do for all Gods preservations of us, and mercies towards us, to acknowledg them, and to be thankful for them. And we may observe here (by the way) how much this holy man David is still upon this string; he makes mention of it three or four times together here in this Psalm, in the third verse, My lips shall praise thee; In the fourth verse, Thus will I bless thee whiles I live; In the fifth verse, My mouth shall praise thee with joyful lips: And here now in the seventh, In the shadow of thy wings will I rejoyce; or give thanks with singing, as the word does import. Thus is a gracious heart enlarged still in thankfulness to God for the mercies which it receives from him; and what it does conceive in it self it does express with its mouth.
How justly may we then censure our deadness and barrenness in this particular? and be humbled in the consideration of it, that it is no otherwise with us than for the most part it is, that we can receive so many blessings and mercies as we do daily at the hands of God, and yet have neither our hearts nor mouths drawn out in the praising of him for them? That we can rejoyce in the Corn and Wine, and Oyl, in the favour and respect of men, or in those refuges which we make to our selves from earthly and worldly accommodations, and not in the mean time rejoyce in the love and favour of God which is better than life it self; nor in the shadow of his wings, in which alone is true safety and protection.
But I will not prosecute these things any further at this present time. So much for the Second General, which is the Psalmists Improvement of his Experience to Faith, and Thankfulness. And so much also for this whole Verse, Because thou hast been my help, therefore in the shadow of thy wings will I rejoyce.