Sermons Preached on Several Occasions Volume 2, Sermon 4
The Fourth Sermon.
GEN. XXII. 12.
For now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.
FRom Abraham's Discharge from sacrificing his Son, I come now to the Reason thereof; which was the Third Thing to be spoken to. For now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. That which God aim'd at and intended in commanding Abraham to sacrifice his Son, was his Trial. Now that he had been tried, and given good proof of his Faith and Obedience, God takes off Abraham from the service in which he had engaged him, and sets Isaac at liberty.
Concerning the Sense of those first words, Now I know that thou fearest God, I need not here say much. I have shewed before, That God doth not try men, and make experiments upon them, to inform himself of any thing that he was ignorant of before, which were utterly inconsistent with his Omniscience; but to discover to themselves and to others what before they did not discern, or were not so well acquainted with. Whence it follows that God cannot be said in a proper sense to have known any thing in or concerning Abraham, by means of this Trial, which he did not know before. Wherefore when God saith, Now I know that thou fearest God; his meaning is no other than this, Now thou hast discovered or made known that thou fearest God. So then, God here, as often elsewhere in Scripture, condescending to our infirmity, vouchsafeth to speak of himself in such language as we make use of when we speak of one another.
Now I know that thou fearest God. The fear of God here, and frequently in other Scriptures, is taken in a very large and comprehensive sense. A man that fears God, in the usual language of the Holy Scriptures, is a man that makes Conscience of all his ways; one that is truly and sincerely religious, and that seriously addicts himself to Piety, carefully avoiding, or endeavouring to avoid every known sin, and to practise every known duty. Such are they of whom the Psalmist so often speaks; as Psal. 25.12. What man is he that feareth the Lord? Him shall he teach in the way that he shall chuse. Psal. 34.7. The angel of the Lord encampeth round about them that fear him, and delivereth them. Psal. 34.9. O fear the Lord ye his saints; there is no want to them that fear him. And Psal. 112.1. Blessed is the man that feareth the Lord, that delighteth greatly in his commandments. And these are they of whom the Prophet Malachi speaks, Then they that feared the Lord spake often one to another, and the Lord hearkned and heard it, Mal. 3.16.and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name. And again,Mal. 4.2. Unto you that fear my name, shall the sun of righteousness arise with healing in his wings.
Now whereas the fear of God is thus in Scripture used to signify the whole of true Piety and sincere Godliness, we may thence infer, That the fear of God, the true fear of God, is a great thing, a principal part of true Godliness; so considerable a part thereof, that it gives denomination to the whole, and is put for the whole duty of man. And certainly, this greatly commends the fear of God to us, and should beget in our hearts an high esteem of it, and make us earnestly desire and endeavour to get our hearts throughly seasoned with it. O how little have we of this fear of God, for the most part! How little do we stand in awe of him, when we meet with temptations to sin! How do we venture upon those sins which we never durst allow our selves to commit, if the fear of God prevailed in our hearts! How often doth the fear of man that shall dye, and of the son of man that shall be made as grass, make us forget the Lord our maker, who hath stretched forth the heavens, and laid the foundations of the earth! For attaining a greater measure of this excellent Grace, that hath an universal and powerful influence upon a Christian's whole life, besides earnest and frequent Prayer unto God, that he would be pleased to put his fear in our hearts, according to his own Promise, Jer. 32.40. these three things would be singularly beneficial:
1. That we labour to store our hearts with sound knowledge of God, as to his Nature and Attributes. The Majesty of God is so great and glorious, and his Perfections are so transcendently excellent, that no man can know him in any measure as he is, but he must needs reverence him, and stand in awe of him. 'Tis from mens ignorance of God, that they fear him so little. As they that know God's name, will put their trust in him, Psal. 9.10. so also will they fear him. The knowledge of his Power, Goodness, and Faithfulness, will make them trust in him; and the knowledge of his Greatness and Excellency, his Justice and Holiness, will make them fear him.
2. Frequent thoughts of God, and serious Meditation on his Perfections and Excellencies. If our hearts were exercised with these Meditations but once every day, or as often as our Occasions would permit, we should find by degrees that we should not be so regardless of God as we are; we should not stand so little in awe of him as we do. By our frequent Thoughts of God, and serious Meditation on his Excellencies, new impressions of Fear and Reverence are made upon our hearts; and these impressions being often renewed, the fear of God will become more habitual to us, and rest more constantly upon our hearts.
3. Let us labour to get and keep upon our hearts a lively sense of God's Omnipresence. Really to apprehend, and firmly to believe that God to be ever present with us, who is so transcendently glorious and excellent, would undoubtedly be of as great efficacy for preserving and increasing the fear of God in our hearts, as any thing that can be instanc'd in. But when shall it once be that we shall attain this constant and lively sense of God's Omnipresence? You have, it may be, sometimes lively apprehensions of God's presence; and while you have them, and can retain them, how do they fill your heart with the awe of God! How do they lift you above all carnal fears, and fortify you against Temptations arising from them! If it could be thus with you always, how happy and how strong would you be! But O how quickly is this your sense of God's Presence lost. How quickly is God forgotten, and his fear gone off your heart▪ And now every temptation that carnal fear suggests, is too hard for you.
But I return to the Text, Now I know that thou, fearest God, seeing thou hast not withheld thy son, thine only son from me. From which words these Three things may be observed.
1. That we must be willing to part with whatever is dearest to us when God calls for it.
2. That where the true fear of God is, it will make men willing to do it.
3. That a man's obedience to the commands of God, is a good evidence of the fear of God in his heart. Of these in order briefly.
1. We must be willing to part with what is dearest to us when God calls for it. I have spoken somewhat of this before, and therefore shall not here add much to what hath been already said of this subject. That we ought to be willing to part with what is dearest to us when God calls for it, is so clear a truth, and so evident to our reason, as none can gainsay it, although when it comes to the trial, our hearts hang off, and we are not without much difficulty brought over to comply chearfully and readily with the Will of God.
For 1. We have received what is dearest to us from God, and he still hath a property in it; 'tis his, though he gives us leave to make use of it, and enjoy it for the present. When therefore he takes it from us, he takes but what is his own; and he therein does us no wrong, gives us no just cause of complaining. If we lend any thing to another man, we judge it unreasonable that he should be unwilling to let us have it again when we call for it. The case is the same between God and us; whatever we have is only lent us; What then is more reasonable than that we should be willing to restore it when he that lent it us hath a mind to have it again?
2. Nothing that we have is too good for God. If we really so judge, and be indeed of that mind, Why then should we not be willing that he should take what is dearest to us, if he please? If we can only be willing that he should have such things as we less value, as we have less affection for; this seems to imply that we think our best things too good to be parted with to him.
3. God is the chiefest, the highest Good, and upon that account is to be loved above all other objects whatsoever. Now if we thus love him, if we have a superlative love for him, a love incomparably exceeding the love we bear to any Creature; then the love we have for God will so overcome the love we have for what is dearest to us, as that we will not be unwilling to part with it for his sake. If we be not willing to let go our dearest comforts when he will have them from us, 'tis an argument that we love them more than God.
4. We being Creatures, our Wills ought to be in subjection to the Will of God; which they cannot be, unless we are willing that should be which he will have done. If it be his Will to deprive us of what is dearest to us, and we be not willing it should so be, How are our Wills subject to his Will? Where is our subjection, if our Wills be contrary to his Will? Now to apply this briefly;
1. This lets us see what cause we have to be humbled in respect of the reluctancy and unwillingness that we find in our selves to submit to the Will of God when he toucheth us in what is dear to us, and, as it were, threatens to take those things from us which our hearts are set upon. He knows little of himself that hath not observed this inordinate affection of his Soul to something or other. And he that doth observe it, must needs acknowledge it a very great and shameful disorder of the Soul, thus to oppose it self against God, and to prefer its own Will before his.
2. Labour to get this distemper removed; be not at rest till you can say, There is nothing in the World so dear to you, but you could be willing to part with it if God should call for it. What is that thing which is most dear to you? What is it that your heart cleaves unto above all other things? Often put the question to your Soul, Could I part with that thing if God should see good to take it from me? Could I willingly and chearfully give it up to him? O never think your heart to be in a right frame till you can do it! as long as your heart gives back and recoils, as long as you cannot endure to think of parting with such or such a thing that is dear to you, there is nothing surer than that there is some excess and sinful inordinacy of your affections to that thing.
Now to bring your heart to this frame, to make you willing to part with what is dearest to you, when God calls for it, besides the considerations before-mentioned, consider,
1. That the dearer any thing is to you, the greater proof you give of your humble submission to the Will of God, and of your love to him in being willing to part with it when he calls for it. To be willing to part with such things as you do not much value or care for, this is no great argument, either of your submission to the Will of God, or of your love to him. But willingly and chearfully to give up to him what you most value and esteem, what of all earthly things lies nearest your heart, and hath the greatest interest in your affections; this is that which gives God occasion of saying concerning you, Now I know that thy Will is throughly subdued to my Will, and that thou truly lovest me, seeing thou hast not withheld thy dearest comforts from me, seeing thou hast not been unwilling to let them go upon mine account.
2. The dearer any thing is unto us, the more acceptable to God is our willingness to part with it when he calls for it. This was that which made Abraham's willingness to Sacrifice his Son so highly acceptable to God, that it was his only Son Isaac whom he loved. Can you also give up your Isaac whom you love, your dearest Relation to God, seeing 'tis God's pleasure to call for it? Know that God takes it well at your hands, and the more difficult it hath been to bring your heart to it, the more pleasing it is unto him, that against so much reluctancy and opposition from flesh and blood, you have done it at last.
3. When God finds us willing, in compliance with his Will, to part with what is dearest to us, he usually makes us amends afterwards some other way. To be sure we are never losers in the end by our willingness to part with any thing upon his account, and because it was his good pleasure that it should so be.
And so I come to the second Observation, That the fear of God will make a man willing to part with what is dearest to him when God calls for it. It was the fear of God in Abraham's heart that made him willing to do it; and the same fear of God will make you willing to give up to him what is dearest to you when he shall require it. The reason is, because the true fear of God, as hath been said before, comprehends the whole of sincere Piety and true Religion; and whosoever is sincerely Pious and truly Religious, loves God above any earthly thing, humbly submits to him in all things, and prefers his Will before his own. But this Observation being of near affinity with the former, I shall not any further insist on it.
The Third Observation was, That a man's Obedience to the commands of God, is a good evidence of the fear of God in his heart. God had commanded Abraham to Sacrifice his Son; Abraham readily addresseth himself to yield obedience to the command; and thereupon God saith, Now I know that thou fearest God. But then especially is your obedience a sound evidence of the fear of God in your heart, when the most difficult commands of God, and such as require the greatest self-denial, are readily complied with and obeyed. So it was with Abraham; the command of God was most difficult, and yet he was as ready to obey, as if it had been some very easy and ordinary thing that was required of him. There is a double Use that may be made of this Point.
1. It discovers the unsoundness of the estate of many that make a Profession of Religion: They would be taken for such as truly fear God, and they would think themselves greatly injured if any man should think otherwise of them. But if the truth of the fear of God in their hearts be to be evidenced and demonstrated by their Obedience, it will appear upon enquiry made, that there is very little of that fear of God in them which they pretend unto, and make account they are endued with. Such are all those who yield not universal Obedience to the Commandments of God. More particularly,
1. Such as seem to make much conscience of the Duties of the first Table, but make little or no conscience of Duties of the second Table: Such as under a profession of Piety towards God, deal Unjustly and Uncharitably with men.
2. Such as make choice of some more easy Duties to exercise themselves in them, but wave and lay aside the more difficult parts of their Duty. These mens partial dealing with God in their obedience, shews that the true fear of God is not in them; for that would dispose and incline their hearts to universal Obedience;James 2.10. the allowance of your self in any one sin makes you guilty of the breach of the whole Law.
And then judge you, how that can consist with any true fear of God in your heart. 'Tis a most dangerous thing to be possessed with an opinion that you are one that truly fears God, when there is no such matter. If you should die under this mistake, you would everlastingly perish; wherefore be persuaded to take some pains with your self, that you may be able upon good grounds to judge your self to be one that truly fears God. To this end, be sure that you make Conscience of practising every known duty, and of avoiding every known sin; search into your self, and impartially examine your self in order to your discovery of any duty that you neglect, or any sin that you allow your self in; and having found wherein you come short of universal Obedience, never rest satisfied until you can truly and sincerely affirm, That you know no duty, but you truly and heartily endeavour to practise it; no sin, but you unfeignedly desire and endeavour to avoid it. When thus 'tis with you, then may you warrantably conclude, that you are one that truly fears God, and not till then. And so much concerning that first Use.
2. If our Obedience to the Commands of God be a good evidence of the fear of God in our hearts, this truth may be of good use for the satisfaction and quieting of some who question whether they be such as truly fear God, or whether there be any true fear of God in their hearts. The ground or reason of their questioning it, is, because they do not find their hearts affected with such an holy Awe and Reverence of God, as is any way suitable and answerable to his Majesty and Greatness; they do not so Tremble at his Threatnings and Judgments as they desire to do; they feel not upon their Spirits that Awe of his Presence when they come before him, which they have of the presence of a mortal man, whose breath is in his nostrils, if he be much above them. Now though these things argue a great defect of the fear of God in your heart, as to the degree and measure of it, yet are they no sufficient arguments to prove that you are utterly void of all true fear of God, provided that you are humbled for your defects, and heartily bewail them; and provided that you are troubled that there is no greater Awe and Reverence of God upon your heart, and labour after it. But are you one that is careful to yield obedience to all God's Commandments, and to walk conformably to his revealed Will in all things? Are you one that dare not allow your self in the neglect of any known duty, nor in the practice of any known sin? Are you one that constantly desire and endeavour to have respect unto all God's Commandments, making Conscience of the hardest part of your duty as well as of that which is easier? Then have you no reason to question the truth of the fear of God in your heart; notwithstanding whatever wants and defects of his fear you may be sensible of. This is a certain rule, a rule that cannot fail you; He that yields God Obedience in all things, is one that truly fears him; and he that doth not thus obey him, hath not that fear of God in his heart, by which the Scriptures frequently describe a Godly Man.
But now what may we think of them who give themselves up to the practice of all manner of sin with greediness? Who mind and study nothing more than to make provision for the flesh, that they may fulfil the lusts thereof? The lewd and vicious conversation of these Persons tells all the world that they are such as fear not God.Psal. 36.1. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. His meaning is, that the wickedness of their lives is a convincing argument, a plain demonstration to him, that they are utterly void of the true fear of God. These profligate and ungodly Persons are so far from having their hearts affected with the true fear of God, I mean, with that gracious and filial fear which I have been speaking of, that by their vicious courses they bid defiance against God, and openly proclaim that they care not for him, neither will they be in subjection to him. These in effect say, with those Enemies of Christ and his Government, Psal. 2.3. Let us break his bonds asunder, and cast away his cords from us. Do these men consider how fearful their condition is? Do they think that 'tis safe to contend with God, and to enter into the lists with the Almighty? O take heed of being so desperately bold and hardy, as thus to run upon the thick bosses of his buckler! Wo to him that strives with his maker; let the potsherd strive with the potsherds of the earth, Isa. 45.9.
So I have done with Abraham's discharge from the service in which he was engaged. I now go on to the next thing, namely, the Provision which God made of another Sacrifice to be offered instead of Isaac, in the thirteenth verse; And Abraham lifted up his eyes and looked, and behold, behind him a ram caught in a thicket by his horns; and Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son. Whence this Ram came, the Scripture not informing us, it is both needless to enquire, and impossible to satisfy our selves about it. 'Tis sufficient that we are informed, That a Ram there was in a readiness, and that also secured for Abraham's use, so caught by the Horns in a Thicket, as it could not get away from him. This Ram Abraham casting his eyes on, took it, and offered it instead of his Son.
But you will say, How could he take it, and make that use of it lawfully? Might he not justly have made scruple of doing it, seeing he knew not whence it was, nor how it came thither? Might it not have stray'd from some man's Flock, not far from that place, unto whom it belonged? How then could Abraham satisfy himself to lay hold of, and kill the Ram, which perhaps appertained to somebody that could own it; and which was none of his, whoever were the Owner of it?
I answer, That God, no doubt, who provided it for him, and, as it were, brought it to his hand, did also satisfy him, that it was his pleasure that he should make use of it. God hath a right to dispose of all the Creatures, as he sees good; his are the cattel on a thousand hills, as he himself speaks, Psal. 50.10. Wherefore to whomsoever that Ram belonged, God might take it from him, and give it to Abraham, to be offered up in the room of his Son. So then, Abraham having God's allowance and warrant for what he did, might as well make use of the Ram for a Sacrifice; as he might make use of the Wood that he brought along with him, or of any thing else that he was possessed of. We read in 1 Kings 17.6. That the ravens brought the Prophet Elijah bread and flesh in the morning, and bread and flesh in the evening. These Ravens took this Bread and Flesh from somebody that owned it; but however, the Prophet makes no scruple of eating it, because God had commanded the Ravens to bring it him, v. 4. And therefore to whomsoever it appertained before, it was now Elijah's, God having transferred the Property of it, and bestowed it upon the Prophet. The case of Abraham was much the same, Whosoever owned the Ram before, it was now Abraham's; God's allowance of him to take it, and make use of it, made it his.
But you will further say, How did Abraham know so much? Did he collect and infer that God intended he should make use of it, because it was there at hand caught in the Thicket, and because it was presently in his eye, and presented to his view as soon as he had been discharged from sacrificing his Son?
I answer; Though there was much of Providence in these Circumstances, yet all this had not been enough to satisfy Abraham that he might lawfully make use of it, unles God had further manifested his pleasure concerning it. Wherefore we need not question, but that besides these Providences, he had his allowance and warrant immediately from God, from whose instinct and motion it was that he now without any scruple took the Ram and sacrificed it.
Now, whereas God had thus provided this Ram to be in a readiness to be offered up instead of Isaac, when Abraham thought not of it, we may observe, That God takes care of us, and makes provision before hand of what he foresees we shall stand in need of, even when we think not of it, nor in the least concern our selves about it. Alas! our forecast signifies very little. If God should take no more care of us than we are able to take of our selves, it would be ill with us. We are ignorant of our own concernments; we are not sensible of many of our present dangers and wants, much less can we foresee what may come upon us hereafter, or what we shall stand in need of; and much less again were we able to make those provisions that are necessary, if we were perfectly acquainted both with whatever concerns us at present, and with whatever will concern us hereafter. But unto God are all things known, both past, present, and future; they are all naked and open in his sight; and accordingly he makes provision long before, of whatsoever he foresees will be needful for our Preservation, Safety, Help, Succour, or Relief in any kind. O how happy are we in having such a Friend to take care of us, to provide for us, to shelter us in every storm, to supply us with what our exigencies call for in every time of need, to be a sure refuge and an house of defence, an hiding-place, and little sanctuary to us, whatever Calamities may be coming upon us! If we belong to him, with what holy confidence and security may we commit our selves to his care and protection! With what quietness and serenity of spirit may we cast our selves upon his Providence!
Again; though God had provided a Sacrifice to be offered up instead of Isaac, and though it were near at hand, just behind Abraham's back, yet he saw it not till the very time when he was to make use of it: Then he lifted up his eyes, and looked, and behold, behind him a ram caught in a thicket by his horns.
Whence we may further observe, That though the provisions that God hath made for us, and the means of our succours and relief be at hand, yet it sometimes seems good unto God to conceal them, and hide them away from us for some time. God oft-times deals with us as he did with Hagar, Gen. 21. Great was her distress when she and her Child were in danger of perishing with thirst. When her Bottle of Water was spent, and she knew not, being in a dry Wilderness, whence to supply her self with any more, she cast her Child under one of the shrubs; and she went, and sate here down over-against him a good way off; for she said, Let me not see the death of the child; and she lift up her voice, and wept, ver. 15, 16. But, poor disconsolate Woman, her relief was nearer at hand than she was aware of; God opened her eyes, and she saw a well of water, and she went and filled her bottle with water, and gave the lad drink, ver. 19. 'Tis many times our case; our succours are not far off, but God must open our eyes before we can see them. Now God's designs and ends in this Dispensation are divers: He hides the means of our relief from us,
1. That he may in the mean time humble us more throughly and effectually for our sins.
2. That he may quicken us and stir us up to Prayer, and make us more earnest and importunate therein.
3. That he may exercise our Faith and Dependance on him, while he thus keeps us in the dark.
4. That he may hereby commend his Mercies to us in the end, make them more acceptable to us, and us more truly thankful for them.
Well then, to apply this in a word, Is this your condition? Are you in the dark, and at a great loss as to your own Personal Concernments, or as to the Affairs of the Church? Are Clouds and thick Darkness round about you? Is the present face of things at any time so black and dismal, as you know not what to make of it? Are your present Dangers or Distresses such at any time, as you see not whence you may expect relief? This is very sad indeed; but yet however, be not discouraged, God is not at a loss, though you are. The means of your own and the Church's relief may be near at hand, though you see it not. Hope in him, and wait on him quietly and patiently, whose Wisdom, and Power, and Goodness are infinite, and who takes delight to prevent his People with his Lovingkindness, and to do for them exceeding abundantly, above any thing that they are able to ask or think.
Thus having spoken of the provision which God made of another Scrifice to be offered up instead of Isaac;
I come to Abraham's Thankful Acknowledgment of this signal Providence, in the 14th. verse. And Abraham called the name of the place Jehovah-jireh; as it is said to this day, In the mount of the Lord it shall be seen. Calling the name of the place, Jehovah-jireh, that is, The Lord will provide, he therein alluded to the Answer which he had given his Son. Behold, the fire and the wood, said Isaac, but where is the lamb for a burnt-offering? Abraham replied, Jehovah-jireh, The Lord will provide himself a lamb for a burnt-offering. Abraham when he returned that Answer to his Son's Question, little thought of such a provision as God afterwards made; he had then no apprehensions of any other Burnt-offering than that of Isaac. But God so guided his tongue, as that he gave such an answer as wherewith the Event should exactly accord and correspond, though in another way than Abraham intended. In the words we have two things;
1. Abraham's imposing a new Name upon the place where God so remarkably appeared in providing another Burnt-offering instead of Isaac; Abraham called the name of the place Jehovah-jireh.
2. The Proverbial Speech that was thereupon taken up, and long continued in the mouths of men; As it is said to this day, In the mount of the Lord it shall be seen. Each of these will afford us an Observation. I begin with the former, Abraham's imposing a new Name upon the place, he called the name of the place Jehovah-jireh. The word Raah properly signifies to See, but here it signifies to Provide; as with the Latins Videre is sometimes taken for Providere. Now Abraham gave the place this Name, that he might thereby preserve and continue, transmit to Posterity, and perpetuate the memory of the signal Provision which God had made for him. Whence we may observe,
That the memory of God's Mercies, espetially of extraordinary and signal Mercies, ought to be carefully preserved by us. This Observation I shall first confirm, then give the reasons of it, and lastly apply it.
For the first of these, That 'tis our duty to preserve the memory of God's Mercies, especially of extraordinary and signal Mercies, may appear from what God himself hath done concerning this matter, and from what his People have done.
1. As for God, he hath strictly enjoined the preserving the memory of his Mercies, he hath instituted Monuments, Rites, and yearly Festivals, for preserving the memory of them; and he hath commanded that Children and Posterity should be acquainted with what he had done for their Ancestors.
When God had brought the Israelites to the borders of the Land of Canaan, having in their deliverance out of Egypt, and all along afterwards in their march through the Wilderness given them many notable demonstrations of his Power, Mercy, and Truth; he lets them know that he would have none of those things lost, all those remarkable Providences must be carefully preserved; Thou shalt remember all the way which the Lord thy God let thee these forty years in the wilderness, saith he to them, Deut. 8.2. All the way, that is, all God's dealing with them, and his whole conduct of them, all the great things which he did for them, all the provisions which he made for them in all their straits throughout all their Journeyings from Egypt to the Land of Canaan. And as he enjoined the remembrance of his Works, so he took order for bringing them to their minds. To instance again in the same Deliverance of his People out of Egypt; how many ways did he take, order, and provide, that what he had therein done for them might never be forgotten! To this end it was that the beginning of their year was changed, The Lord spake unto Moses and Aaron, saying, This month, (that is, the Month Abib) shall be unto you the beginning of months; it shall be the first month of the year to you, Exod. 12.1, 2. For whereas before, their year began with the Month Ethan, which agreed with our September; now in remembrance of this miraculous deliverance they were appointed to begin it with the Month Abib (which usually answered to some part of our March and April) because in this Month they came out of Egypt, as appears Chap. 13.4. Again, in remembrance of the same Deliverance, and of his sparing the First-born of the Israelites when he slew the First-born of the Egyptians, God was pleased to Institute the Passover and the Feast of Unleavened Bread, as we may read at large, Exod. 12. where we may observe how much God urged the perpetual remembrance of those Mercies, and makes the great intention of these Institutions to have been the preservation of the memory of them. So having given charge for the observation of the Feast of Unleavened Bread, and set down all the particular circumstances thereof, he concludes, v. 17. Ye shall observe the feast of unleavened bread, for in this self-same day have I brought your armies out of the land of Egypt; therefore shall ye observe this day in your generations, by an ordinance for ever. And speaking of the time in which the Passover was to be Eaten, he saith, It is a night much to be observed unto the Lord for bringing them out of the land of Egypt; this is that night of the Lord to be observed of all the children of Israel in their generations, v. 42. And lest these Ceremonies only should in after-times be observed, but the intendment and meaning of them be forgotten; for preventing hereof, God gives an express charge that their Children should be instructed concerning the meaning of these Ordinances; It shall come to pass, that when your children shall say unto you. What mean you by this service? that ye shall say, It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses, v. 26, 27. Furthermore, as if all this were not sufficient to secure the preservation of the memory of these Mercies, God was also pleased to enjoin all the First-born of the Israelites, to be, as it were, set apart for himself? The Lord spake unto Moses, saying, Sanctify unto me all the first-born, whatsoevor openeth the womb among the children of Israel, both of man and of beast, it is mine, Exod. 13.1, 2. And the intention of God also in this Institution, is afterwards explained, and order taken that Posterity might understand it; It shall be that when thy son shall ask thee in time to come, saying▪ What is this? thou shalt say unto him, By strength of hand the Lord brought us out from Egypt, from the house of bondage; and it came to pass when Pharaoh would hardly let us go, that the Lord slew all the first-born of the land of Egypt; therefore I sacrifice to the Lord all that openeth the womb, but all the first-born of my children I redeem. And it shall be for a token upon thine hand, and for frontlets between thine eyes; for by strength of hand the Lord brought us forth out of the Land of Egypt▪ v. 14, 15, 16. As for those last words, It shall be for a token upon thine hand, and for frontlets between thine eyes; the meaning of them is, That the forementioned Institutions and Ceremonies were appointed to mind them and their Posterity of what God had done for them; as if you should tye a string about your finger, or have a Jewel or some such thing on your forehead to hang down between your eyes, to put you in mind of somewhat which you would not forget.
So afterward, when by the conduct of Joshua, God led his People into the promised Land, miraculously dividing the waters of the River Jordan to make a way for their Passage, he commanded a Monument of that great work to be erected to inform Posterity thereof, Twelve Men taken out of the People, out of every Tribe a Man, must take up Twelve Stones out of the midst of Jordan, out of the place where the Priests feet stood firm; and these Stones they must carry over with them, and leave them in the place where they should lodge that night; that they might be a sign unto their children in time to come (as Joshua tells them) that the waters of Jordan were cut off before the ark of the covenant of the Lord, when it passed over; and that those stones might be a memorial to the children of Israel for ever, Josh. 4.2, 3, 6, 7. A Memorial, what's that but a Sign or Monument to help to preserve the memory of that great work? To the like and was the Feast of Tabernacles Instituted. When God led the Children of Israel Forty years through the Wilderness, they had no Houses nor fixed Habitations, but Booths or Tabernacles, and moveable Tents, in which, however, they were safe and secure from danger, through God's Protection. Now that after they should come into the Land of Canaan, and be there settled, God's gracious Providence over them in the Wilderness might not be forgotten, God Instituted this Feast of Tabernacles to be observed yearly, in which for seven days together they were to go out of their Houses and make their abode in Booths; Ye shall dwell in booths seven days, that your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt, saith the Lord, Levit. 23.42, 43. that thus all succeeding Generations might come to understand what God had done for their Ancestors. And thus we have seen what Injunctions God hath laid upon his People, what Means he hath used, and what Provision he hath made, that his Mercies, and the great Works of his gracious Providence, might not be forgotten.
2. We shall also find that his People have been very careful this way. Their constant practice in setting up Monuments of God's Mercies, is apparent in the History of the Patriarchs, and other Holy Men in the Old Testament. One notable instance thereof, is this of Abraham's calling the place, Jehovah-jireh, where God had so graciously provided another Sacrifice to be offered up instead of Isaac. So when after several contentions and strivings between the Herdsmen of Gerar and the Herdsmen of Isaac, God had at length been pleased so to put an end to those quarrels, as Isaac's Herdsmen had no more disturbance from them; in memory of this Mercy, Isaac called the Name of a Well which he had then digged, Rehoboth, that is, breadth or room; for, said he, Now the Lord hath made room for us, and we shall dwell in the Land, Gen. 26.22.
When Jacob had been wrestling with God, who appeared to him in the shape of a Man, and had by his earnest Prayers so prevailed with him, as that he was sent away with a new Name, or a Title of Honour, Thy name, said God to him, shall be no more Jacob, but Israel; for as a prince thou hast had power with God and with men, and hast prevailed; Jacob called the name of the place Peniel, that is, the face of God; for I have seen God face to face, said he, and my life is preserved, Gen. 32.30.
If God be graciously pleased to give Israel a notable Victory over Amalek, Moses takes order that God may have the Glory of this Victory; and that the memory of it may not be buried, he builds an Altar, and calls the Name of it Jehovah-Nissi, that is, the Lord is my banner; as if he had said, The Lord is our Captain-General, under his Ensign and Conduct we prevail, he it is that treadeth down our enemies under our feet, Exod. 17.15.
If God in Answer to the Prayers of Samuel, be pleased to give a great Discomfiture to the Enemies of his People, Samuel will set up a Stone in memory thereof, and he will call it Ebenezer, that is, the stone of help; for hitherto, saith he, hath the Lord helped us, 1 Sam. 7.12.
If Jehoshaphat by Fasting and Humiliation obtain a glorious Victory over his Enemies of several Nations that had Combined against him, the Valley where they assembled to bless God for this Mercy, shall be for ever after called the valley of Berachah, that is, the valley of blessing; that Name of the place shall make that Victory, and God's Mercy therein, famous to all Generations, 2 Chron. 20.26. If God be pleased to comfort and encourage Jacob by a gracious manifestation of himself to him in a Dream, assuring him of his Presence and Protection in all places whither he should go, now that he was flying from the wrath of his Brother Esau, and to continue for many years in the condition of a man banished from his Father's house, and from all his dearest Relations; he will take the Stone that had been his Pillow that night, and set it up for a Pillar to be a lasting Monument of that Mercy, and he will call the name of the place Bethel, that is, the House of God, in which God had so graciously appeared to him in his distress, Gen. 28.18, 19. Again; If in his Old Age he be to undertake a long, tedious, and hazardous Journey into Egypt, together with all his Family, and God be graciously pleased upon his entrance on that Journey to send his Angels to meet him, thereby giving him to understand, that having those glorious Spirits for his Guard in the way, he should not need to fear; Jacob will also in memory of that Mercy, and for transmitting it to Posterity, call the name of the place Mahanaim, that is, the Host of God, Gen. 32.2. And hereunto agrees the practice of the People of God in former times, calling their Children by such names as might remember them of God's Mercies, and bring them to their minds as often as those names were mentioned in their Families. This usage is as old as Adam himself, who when God had given him another Son after that Cain had murthered Abel, called his name Seth; which name is derived from a word that singnifies to set, or appoint; For God, saith he, hath appointed me another seed instead of Abel, whom Cain slew, Gen. 4.25. Thus the Patriarchs frequently called their Children by such names as in their significations pointed at some special Providence of God. And this practice took place also in after-times. Thus Joseph, when after his many troubles and afflictions he had been advanced and honourably married in Egypt, called the name of his first-born Manasseh, from a word that signifies to forget; For, said he, God hath made me to forget all my toil, and all my father's house. And he called the name of the second Ephraim, from a word that signifies to increase, or to be fruitful; For, said he, God hath caused me to be fruitful in the land of my affliction, Gen. 41.51, 52. And thus Hannah, when she had by Prayer obtained a Child of the Lord, called his name Samuel, which signifies, the Lord hath heard, or answered; Because, said she, I have asked him of the Lord, 1 Sam. 1.20.
Besides all that hath been hitherto said, the care of God's people to preserve and keep alive the memory of special Mercies, appears by those many Songs of Praise and Thanksgiving, penned upon occasions of extraordinary Mercies, and delivered down to Posterity. Such was that Song of the Israelites, after that God had brought them out of Egypt by a strong Hand, and stretched-out Arm, and safely led them through the Red Sea, in which the Egyptians pursuing them, were drowned, Exod. 15. Such was the Song of Deborah and Barak, after the signal Victory which God have given them over the Host of Jabin and Sisera, Judg. 5.
Such was the Song of Hannah after that she had by Prayer obtained a Son, 1 Sam. 2.
And many such solemn Forms of Praise, and Songs of Thanksgiving, penn'd upon special Occasions, hath David left upon record in the Book of Psalms, to preserve the Memory of Mercies received, and to make the Church in future Ages acquainted with what God had done for him; among which there are two most remarkable; the one is, Psalm 18. the title whereof is this, A Psalm of David, the servant of the Lord; who spake unto the Lord the words of this song, in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul. The other is, Psalm 136. which contains a Commemoration of the many great Works which God in former times had wrought for his Church, and the signal Deliverances that he had vouchsafed his people; in which Psalm those notable expressions of his Thankfulness, For his mercy endureth for ever, are twenty six times repeated.
Lastly, To the end that signal Mercies might never be forgotten, and the memory of them never dye; to the end that they might not depart out of the mouths of those on whom they were conferred, nor out of the mouths of their seed, nor out of the mouths of their seed's seed, from thenceforth and for ever, days have been set apart for the thankful Commemoration of them, to be solemnly observed by Posterity in all succeeding Ages and Generations. Instances hereof are, the Feast of Purim, in memory of the deliverance of the Church of God from that destruction which Haman's wicked Plot, if it had taken effect, had brought upon it, Esth. 9.20, 21, 22, 23. And the Feast of the Dedication of the Temple, mentioned Joh. 10.22. which was instituted in memory of the Restoration of the Publick Worship of God, after that Antiochus Epiphanes had polluted the Temple, and caused the Worship of God to cease there. Thus we have also seen how solicitously careful the People of God have been to preserve the memory of God's great Works, and special Mercies. Neither were they so careful without cause; it did very much concern them, and floth no less concern us so to be, as well in regard of our extreme proneness to forget the Mercies of God, as in regard of the danger and evil consequents thereof: Which brings me to the Reasons of the Observation, the second thing to be spoken of.
1. We are very prone to forget what God hath done for us. David was sensible of his infirmity this way, and therefore he called upon himself, Psal. 103.2. Bless the Lord, O my soul, and forget not all his benefits. How many remarkable Passages of God's Providence have we met with in the course of our Lives, which are now gone from us, and utterly lost! Yea, the greatest Works of God are soon out of mind, unless great care be taken to remember them. The glorious and miraculous Works of God for Israel were such, as a man would think it impossible that they should ever be forgotten. And yet the Psalmist saith of that people, That they forgat his works, and the wonders that he had shewed them, Psalm 78.11. They soon forgat his works, Psalm 106.13. If they had any thoughts of them sometimes, yet they had not so frequent, lively, and effectual a remembrance of them as was requisite. 'Tis our case; we see, perhaps, much of God in his Works of Mercy at first, and a great sense we seem to have of them while it lasts; but it lasts not long. After a while, though we sometimes call them to mind in a manner, yet 'tis as if we did not. We see very little of God in them; and the sense we at first had of them is as good as lost.
2. The danger and evil consequents of our forgetting the Mercies of God, are another reason why God's people have been, and we also should be careful to remember them.
(1.) We hereby incur God's displeasure, who cannot take it well at our hands that we should be forgetful of those his gracious Providences which he hath so many ways engaged us to remember. The least that can be done by a person of any ingenuity▪ and gratitude, is to remember kindnesses. He that goes not thus far, is deservedly reputed a most unworthy and disingenuous person. We our selves take it very ill at the hands of Children or others whom we have obliged, and for whom we have done much, if they seem to be mindless and regardless of what hath been done for them. How much more then may God, who is infinitely above us, and hath done a thousand times more for us!
(2.) By our forgetfulness of what God hath done for us, he loseth much of the Honour, and we much of the Benefit thereof. When things are forgotten, 'tis almost all one as if they had never been. We can no more give God the glory of them, or improve them for our good, than as if such favours had never been vouchsafed us.
(3.) By our forgetfulness of Mercies we provoke God to withdraw his hand, and to refuse to appear and work for us any more. How can we expect he should, if his Mercies be buried in oblivion, and if we do not think it worth the while to charge our memories with them? And so from the reasons of the Observation, I come to the Application thereof.
Use 1. If we be obliged upon so many accounts to preserve the memory of God's Mercies, especially of extraordinary and signal Mercies, then have we all great cause to be humbled for our neglect this way.
For 1. We are so far from using our best endeavours to keep in mind the Mercies of God, and to have them in remembrance; that we scarce take any notice of many of God's Mercies; many considerable Mercies we overlook, and pass by, and this either because they are common Mercies, and such as many others partake of, together with our selves; or because they are of a spiritual nature, and so we being carnal have no esteem for them, set no price on them; or because they are perhaps such Mercies as tend to the curbing and restraining of our corrupt nature, and giving check to our vicious inclinations.
As for the first of these, Though Mercies be very great and considerable, yet because they are such as are common to us with many others, we overlook them and pass them by. Such Mercies are the integrity of our Bodies, the soundness of our Limbs, the use of our Senses, especially our Eye-sight and Hearing, the use of our Speech, the undisturbed exercise of our Reason and Understanding: These Mercies, how great, how unvaluable are they! and yet they being common, and such as most men enjoy together with our selves, how little do we mind or regard them! So likewise Publick Peace, Liberty, and Safety, the quiet Possession and Enjoyment of what we have; our freedom and exemption from all the Miseries and Calamities of War, which our Neighbours abroad have long groaned under; our Bodily Health and Strength, Vigour and Activity; our ease and exemption from Pain; our having been free from those languishing Infirmities, and intolerable Tortures which some others have laboured under; these great Mercies also, because common to many others who have the enjoyment of them as well as our selves, how easily do we overlook▪ and disregard! So hard a matter is it to see and value Mercies, even great Mercies, when we have the constant enjoyment of them in common with many others.
Secondly, Other Mercies we overlook and pass by, because they are of a spiritual nature, for which, we being carnal, have no esteem. The Light of the Gospel, the liberty of waiting upon God in the Assemblies of his People, the Means of Grace and Opportunities of acquainting our selves with the things that belong to our Peace; the many gracious Calls and Invitations to Faith and Repentance, which God vouchsafeth us; the Long-sufferance and Patience of God still waiting to be gracious, often renewing and repeating the Tenders of Mercy, after that they have been so often slighted and rejected: These are great Mercies, Mercies that cannot be sufficiently valued or esteemed; and yet how many are there that make no reckoning of them, have no more esteem for them, than as if they were not to be at all ranked among their Mercies! Add hereunto those Spiritual Mercies which tend to the curbing and restraining of our corrupt nature, and the giving check to our vicious Inclinations; To be under the restraints of Government; to be abridged of sinful liberty; to live under the inspection of those who will not give the reins to their corrupt affections, and sensual appetites; to live in those Families where they must conform to the good Orders of the Family, and may not take leave to do as they list: These are great Mercies, if rightly understood; but how few are there who so account them? So, to be reproved for sin is a Mercy; but how few so think of it? How many are most impatient of any thing that shall but look that way? So for those Chastisements and Corrections which God lays upon us for our sins, these also are great Mercies, because intended for our greatest good; but yet there are but few who reckon them among their Mercies, and as such take special notice of them to remember them, and to be thankful for them. 'Tis certainly a great Mercy that God withstands men, and stops them in their course of sin; that he opposeth them, and hedgeth up their way with thorns, that they may not find their paths. He that judgeth aright of things, must needs acknowledge such Providences to have as much of Mercy in them, as there is of real kindness in keeping a man from running desperately into the Fire, or casting himself into the Water. And yet men that are strongly bent to go on in ways of sin, are of another mind; they count it their happiness to meet with nothing to retard their course, but to be permitted to please themselves, and gratify their Lusts without controul; and their misery to be withheld from what their hearts are set upon, though it threaten the ruin and destruction of their souls.
Again; how often do men quarrel with God's most wise and gracious Providence, dispute against their Mercies, utterly dislike that condition into which God hath put them for their good, and which Infinite Wisdom and Goodness judged meetest for them? How often are men displeased with their Lot, finding so many faults with the Portion which God in great Mercy hath assigned unto them; as if any thing had been better than what God hath done for them?
And lastly, How many of our Mercies, which at first we were much affected with, and thought we could never be sensible enough of, and thankful enough for, have afterwards by degrees slipt out of our minds, and at length been perfectly forgotten! In short, this our forgetfulness of God's Mercies is so great and so general, that he is a rare man, and one of a thousand, that hath not forgotten many more of God's Mercies than he remembers.
Now this our forgetfulness of Mercies is so much the worse, and accordingly we are to be so much the more deeply humbled for it, if it hath been attended, as often 'tis, with these aggravations.
(1.) If we have forgotten former Mercies, though God by heaping new Mercies upon us from time to time, hath often in effect by such gracious Providences called upon us to remember them, and done enough to mind us of them. With Men a new kindness doth often revive the memory of former kindnesses that had been almost forgotten. And so should God's new Favours mind us of the old, long-since received, but too little minded.
(2.) If we have forgotten God's Mercies, though they were such, and so great, so extraordinary and remarkable for the circumstances of them, as we hoped we should never forget them; yea, purposed, resolved, and promised, that we would never forget them.
(3.) If we have not only forgotten the Mercies of God, but walk'd unsuitably to them, and as mostly 'tis when we forget Mercies, if instead of rendring unto God according to the benefits received from him, we have made him ill requitals of the good which he hath done to us. Where these aggravations of our forgetfulness of Mercies have been, it concerns us to be so much the more affected with it, and humbled for it.
Use 2. Let us then be exhorted to take all the care we can that God's Mercies vouchsafed to us be not forgotten: And to the end we may be the more careful to keep them in mind,
Let us consider 1. That God keeps an exact account of all the Mercies which he hath bestowed on us, and remembers them whether we remember them or no. Tho' we forget them, he hath them all upon record by him, and we may hear of them, when and where we would not. When David had incurred the high displeasure of God by his foul and scandalous sins relating to Bathsheba and Uriah, God by the Prophet Nathan reproving and threatning him for it, aggravates his Sin by reckoning up the Mercies that he had received; I anointed thee king over Israel, saith the Lord, and I delivered thee out of the hand of Saul; and I gave thee thy master's house, and thy master's wives into thy bosome; and gave thee the house of Israel and of Judah: and if that had been too little, I would moreover have given unto thee such and such things. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife. Now therefore the sword shall never depart from thy house, 2 Sam. 12.7, 8, 9, 10.
And so reproving and threatning Eli for his fond and sinful indulgence towards his Children, he also sets forth the greatness of his and their Sins, by the recital of those great and eminent Favours which he had conferred on his Family; There came a man of God unto Eli, and said unto him, Thus saith the Lord, Did I plainly appear unto the house of thy father, when they were in Egypt, in Pharaoh's house? And did I chuse him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an Ephod before me? Did I give unto the house of thy father all the offerings made by fire of the children of Israel? Wherefore kick ye at my sacrifice, and at my offering, which I have commanded in my habitation, and honourest thy sons above me, to make your selves fat with the chiefest of all the offerings of Israel my people? Wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy father should walk before me for ever: but now the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me, shall be lightly esteemed, 1 Sam. 2.27, 28, 29, 30. Thus in like manner, may your Mercies, though you forget them, be remembred against you, and come in as so many aggravations of your sins, when God shall reckon with you for them.
2. Your own Conscience will one day mind you of the Mercies which you now forget. In an evil day, when God comes to visit for sin, when troubles and afflictions befal you, then your own Conscience will bring your Mercies as well as your Sins to remembrance, and set them in order before you. Then perhaps nothing will more deeply wound your soul, than the remembrance of those Mercies which you have sinned against, and your horrible ingratitude in slighting such Obligations to obedience.
3. The great advantages of our keeping the Mercies of God in mind, should make us careful not to forget them.
(1.) The remembrance of Mercies received, is a means for strengthning our Faith and Dependance on God for the future. Our Faith often fails us, and we are at a loss in our straits, and know not how to cast our selves on God, and rely on him for succour, because we have forgotten what he hath formerly done for us. You are full of trouble, and, it may be, full of unbelief and distrust of God's Providence, because your supplies fail you, and succors come not in to you in your need: But in the mean time you forget how often you have been in the like straits, and how God hath graciously provided for you. You forget how seasonably and unexpectedly Supplies have come in when your extremities have been greatest, and how often he hath prevented you with his Loving-kindness, and done for you exceeding abundantly above any thing that you were able to ask or think. If you could but bear in mind what God hath heretofore upon many occasions done for you, and consider it, you would find it much more easy to depend on him, and expect relief from him in your straits.
(2.) The remembrance of former Mercies is a powerful motive and inducement to Obedience. This motive Samuel made use of when he would engage the Israelites to the service of God, serve him in truth and with all your heart, said he; for consider how great things he hath done for you, 1 Sam. 12.24. When Mercies have not this effect, God takes it very ill at our hands, and complains of it as of so ill a requital as he cannot endure. Jeshurun waxed fat and kicked; he forsook God that made him, and hath lightly esteemed the rock of his salvation, Deut. 32.15. They say not in their heart, Let us fear God that giveth rain, the former and the latter in his season; he reserveth unto us the appointed weeks of the harvest, Jer. 5.24. The Mercies of God are those cords of a man, those hands of love, of which he speaks Hos. 11.4. But what force is there in these cords of a Man to draw us to Obedience, in these bands of Love to engage us, and, as it were, to bind us to our Duty, if the Mercies of God be forgotten, or if they be seldom or never called to mind and thought on?
(3.) The Mercies of God, if remembred and minded, do greatly strengthen and confirm us against temptations to sin; this it was that confirmed Joseph against the Temptations of his Mistriss, Behold, said he, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand; there is none greater in this house than I, neither hath he kept back any thing from me but thee, because thou art his wife; How then can I do this great wickedness and sin against God? Sin against God who had done so much for him, in giving him to find such favour in the Eyes of his Master, and to be so far intrusted by him, Gen. 39.8, 9. And thus Ezra in his Prayer argues from the Mercy of God, to engage himself and that People to cleave unto God, and not to suffer themselves to be drawn off from him; Seeing thou our God hast punished us less than our iniquities deserved, and hast given us such a deliveranee as this, Should we again break thy covenant, and join in affinity with the the people of these abominations? Ezr. 9.13, 14. Every man knows, or should know, what temptations he is most frequently assaulted with, where he is weakest and least able to make resistance. Now to fortify him against such temptations whensoever he meets with them, it were of no small advantage to him, if he could have always in a readiness some special Mercies of God, that by the help of them he might break the force of his Temptations; reasoning as Joseph and Ezra did, How can I do such or such a thing, and sin against God who hath been so signally gracious to me? After the receit of such Mercies and Deliverances, Should I again thus offend him? What horrible ingratitude were it in me to venture upon sin, lying under such engagements to Obedience? Should I thus requite the Lord my God? Foolish Creature and unwise! Surely if there be any spark of ingenuity in you towards God, this way of reasoning would blunt the edge of temptations. He must be miserably weak, or strangely bent to sin, whom this reasoning and arguing from the Mercies of God would not have some considerable influence upon, to keep him from closing with temptations.
4. The remembrance of our Mercies, and the frequent thoughts of them, would make us patient under Afflictions; for calling to mind in our troubles how many ways we formerly had experience of God's loving-kindness, we would reason with Job, chap. 2.10. Shall we receive good at the hand of God, and shall we not receive evil? That man must be very unreasonable who would not take some crosses in good part, when coming upon him by his wise disposal who had been so many ways good to him.
5. The remembrance of Mercies received, would further our humiliation for sin. For as our Mercies do much aggravate our sins, so the recounting of them, and the serious thoughts of our great unkindness and disingenuity in sinning against such Mercies, would increase our sorrow for sin. Hence when God would convince a people of their sins and humble them, he expostulates with them from the consideration of his Favours conferred on them; so Deut. 32.6. Do ye thus requite the Lord, O foolish people and unwise? Is not he thy father that hath bought thee? Hath he not made and established thee? So Jer. 2.31. Have I been a barren wilderness unto Israel, or a land of darkness? Wherefore say my People, We are lords, we will come no more unto thee? That is, Have I not been good and bountiful to them? Have I been wanting to them in any thing that might encourage them to serve me, and cleave unto me? How is it then that they forsake me, and betake themselves to their Idols? And surely, when we find our hearts unaffected with our sins, when we find that the consideration of our sins will not make them relent, the consideration of our Mercies would do it. The consideration of our unkindness towards God in making him such ill returns of his Mercies, would melt and dissolve our hard and stony hearts, if any thing will do it. Thus we have seen in how many respects it concerns us to keep in mind our Mercies, and how many ways the remembrance of them would be advantageous and beneficial to us Now I shall add a few particulars by way of direction, in reference to our preserving the memory of our Mercies; and they are briefly these:
1. Be careful that you take notice of, and heed your Mercies; observe the Providences of God, and all his gracious dealings with you We receive many Mercies at the hands of God while we mind them not, nor take any notice of them. We are too much like little Children, who little mind or heed what is done to them or for them, though the Mothers or Nurses care be ever exercised about them. So though God be always at work about us, doing us good one way or …other, yet we are very mindless for the most part, very unobservant of what he doth for us.
2. Labour to understand your Mercies, look well into them, consider all the circumstances of them. There is many times a great deal more in our Mercies than we take notice of or discover, because we do not throughly view them and look into them; Who so is wise, and will observe these things, shall understand the loving-kindness of the Lord, Psal. 107.43.
3. Charge your memories with all special Mercies, or rather, if you can, write them down, and keep a register of them, together with all the most remarkable circumstances of them.
4. Set apart some certain times to recount and call to mind the Mercies of God; to run over and review all the particulars of what God hath done for you, and be not satisfied until you have renewed the sense of those Mercies, and gotten your heart to be again affected with thankfulness to God for them, as when you first received them. If this course be taken, old Mercies will in a manner become new, and God will moreover take delight to do still more and more for you, when he sees you are not unmindful of what he hath already done, but labour to keep up in your heart a thankful remembrance thereof.
And so much concerning the Name which Abraham gave the place where God had been pleased to make provision of another Burnt-offering instead of Isaac, and the Observation thence.