Sermons Volume 4, Sermon preached in 1676
A Sermon Preached November 5. 1676.
Micah 6.5.
O my People! remember now what Balak King of Moab consulted, and what Balaam the Son of Beor Answered him from Shittim unto Gilgal, that ye may know the Righteousness of the Lord.
THese words are a part of God's Plea against Israel for their ingratitude in departing from their obedience to him. Their backsliding had raised an Evil report upon God, as if he were harsh and severe, and had not dealt well with them: Therefore God justifieth his Providence; what injury had he done to them, wherein had he wearied them? What had they to lay to his charge, verse 3. Oh my People! what have I done to thee? and wherein have I wearied thee? Testifie against me. The matter concerneth us, for the General Sin of this Nation is, that we are grown weary of God; but we have as little reason as they had; injuries he had done none to them, but on the contrary vouchsafed many rare and singular favours. He instanceth first in his redeeming them from Egypt, where they were dealt with as Slaves and Bond-men, vers. 4. For I brought thee up out of the Land of Egypt, and redeemed thee out of the House of Servants. Surely a deliverance from Spiritual or Temporal Bondage should be an Eternal bond upon us to be for God: The Second instance is his Conduct of them in the Wilderness under Moses and Aaron, vers. 4. And I sent before thee, Moses, Aaron and Miriam. When God giveth a People such Governors both in Church and State, who do not only adhere to true Religion, but countenance it in others, yea set their whole heart to propagate it, it is a great mercy not to be forgotten, The Third Instance is that in the Text, his bringing them into Canaan, notwithstanding the designs to root them out by the way; O my People, remember now what Balak, King of Moab consulted, &c.
In which words.
1. Observe the matter, what is recomended to their remembrance, in two things.
First The Plot betwixt Balak and Balaam.
Secondly The many good things that fell out between Shittim and Gilgal.
2. The End why it is recommended to their remembrance; that ye may know the righteousness of the Lord.
First For the Matter.
First. The plot between Balak and Balaam.
1. What Balak consulted, how to ruine Israel, and bereave them of God's favour and protection. Therefore he sent for Balaam to curse them, hoping that by this Wizards Inchantments and Predictions, the matter would be easie.
2. What Balaam Answered: (1.) Somewhat by way of Prophesie; (2.) Somewhat by way of Counsel. (1.) By way of Prophesie, he found that to curse Israel was a fruitless endeavour, and God over ruled his Tongue to bless them, (2.) By way of Counsel he perswaded Balak to feast them, to induce them to Idolatry and Fornication.
2. The Second part of the matter which is commended to their remembrance is, what happened between Shittim and Gilgal. Shittim was the place, where they went astray after Baal-Paeor, Numb 25.1. And the place where they did abide until after Moses his Death. And from whence Ioshua removed them to Iordan, where they passed over to Gilgal, and there the Lord renewed his Covenant with them by Circumcision, Iosh. 5.2. Therefore the Lord willeth his People here to remember the things that befel them from Skittim to Gilgal. What these things were may be seen by the History following. (1.) Though many warped, and committed such hainous whoredoms with Baal-Paeor, the State and Body of the Church was still preserved: (2.) That God led them on dry foot through Iordan, and at length brought them into Canaan, the Land of promise: And, (3.) there anew confirmeth his Covenant with them: And (4.) the slaying of Balaam their pernitious enemy in the intervail between their going from Shittim to Gilgal, Numb. 31.8. Balaam also the Son of Beor they slew with the Sword.
Secondly The end; That ye may know the righteousness of the Lord. It implyeth here both his Mercy and his Fidelity. His Mercy, which strove with their wickedness, and overcame their evil with his goodness. His faithfulness in keeping his Covenant, and his Promises; for though some of the People did Perish for that they fell into this wickedness with Baal-Poeor, yet those that cleaved to the Lord remained alive. This was just as they were entring into the promised Land.
Doct. That old Mercies, especially National Mercies, should not be forgotten, that we may know God's uprightness in keeping his Covenant and Gracious Promises.
1. I shall give you an account of this Instance of mercy which the Text offereth.
2. What observations may be thence deduced.
3. Why such kind of mercies should not be forgotten.
First To give an account of this Instance of Mercy in the Text;
1. What Balak consulted. Let us state his design, for this Plot that he laid was most dangerous and wicked, and the most likely to obtain his desire; For if he could have obtained from God a Curse upon Israel, he might soon have vanquished them. There are many ways which the Devils Instruments take to mischief Religion. Sometimes by fomenting and promoting divisions among themselves, that they may first ruine one another, and then become a Prey to their common Adversaries, Gal 5.15. If ye bite and devour one another, take heed that ye be not consumed one of another. It beginneth in calumniating and defaming one another. And then within a while it breaks out into open fewds, and that breedeth mischief and persecution. The Devil hath an hand in all this. And many times his instruments, as Sanballat and Tobiah set up a party among the Iews to weaken their hands in the work, Nehem. 6. Sometimes by sowing divisions between them and their rulers; The Devil knoweth what an advantage it is to Religion, to have the countenance of Princes; and on the other side, how jealous they are of their Authority and Prerogatives: Therefore by his instruments he seeketh to prejudice and prepossess them against those that profess Religion in strictness and Power. Thus Amaziah the Priest of Bethel sent to Jeroboam the King of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel, and the Land is not able to bear all his words, Amos 7.10. As if he had inticed, the People from their Duty, and made them enemies to his Authority: And this by clancular insinuation, when Amos was neither called, nor heard. So Saul against David, 1 Sam. 24.9. Wherefore hearest thou Mens words, saying, Behold David seeketh thy hurt. So Haman against the Iews, Esther 3.8. There is a People scattered abroad, and dispersed among the People, in all the Provinces of thy Kingdom, and their Laws are divers from all People, neither keep they the Kings Laws, therefore it is not for the Kings profit to suffer them. Thus whisperers make Princes conceive an ill opinion of Religious men. But the Devil will Soar an higher flight yet, to divide between them and God, and to disengage him from the protection of his People. What else is the meaning of all his Temptations? But most eminently this was the Plot now in hand. The Israelites could not be overcome, as long as God was with them, and how shall they do to get away God from them? God was not, as the God of the Heathens, to be called out by sacrifices and inchantments; as they used before they warred against any People, to endeavour by certain Charms and Rites, to get away their Tutelar Gods from them. Macrobius hath a Chapter De ritu evocandi Deos; And if they conquered any Country, they ascribed it to the departure of their Gods. Excessere omnes, adytis, arisque relictis, Dii quibus imperium hoc steterat. Balak, according to the custom of the Nations, would try this; but they were now to deal with the God of Israel, who could not be charmed away from his People. And though Balaam were of great repute and esteem among that People, and though it was misery enough to be blasted with his curse, and happiness enough to be blessed by his mouth, Numb. 22.6. He whom thou blessest is blessed, and he whom thou cursest, is cursed indeed. Even as Simon Magus was esteemed the great power of God, Act. 8.10. Yet this would not take effect. Therefore,
2. Let us see what Balaam Answered him.
1. By way of prediction, He came to curse them, but he uttereth many Prophesies concerning the happiness of Israel, Numb. 23.8. How shall I curse whom God hath not cursed, or how shall I defie whom the Lord hath not defied? He sheweth that no inferiour power is able to hurt without leave from God, yea he pronounceth a great blessing upon Israel, as those that were happy both in life and death, vers. 10. Let me dye the Death of the righteous, and let my last end be like his. And farther sheweth the stableness of Gods love to his People, vers 19, 20. God is not a man, that he should lie, nor the Son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Behold! I have received commandment to bless, and he hath blessed, and I cannot reverse it. All the powers of the world are not able to separate them from his love and blessings in Christ. And then prophesieth of Christ, Insomuch that Balak intreateth him to give over, vers. 25. Neither curse them at all, nor bless them at all. Since he could do no evil to Israel, he would hinder him from doing good. But yet he would make another tryal, but still it pleased the Lord to over-rule his Tongue to bless Israel, and the truth and constancy of his love appeared, against whose will the more he strugleth the stronger he is resisted, Numb. 24.3. He taketh up a new parable, blessing Israel once again; which puts Balak all into a rage, and indignation, and he driveth away the false Prophet from his sight, who sought after honour and riches, as the wages of his unrighteousness; but is sent home with ignominy and shame. But Balaam's mind is still hankering after the reward, and therefore when he could not hurt them, by any prophetical curse, he seeketh to do it by his Pestilent counsel.
2. What he answered him by way of advice, Numb. 24.4. Come now, and I will advertise thee what thou shalt do. Moses doth not express the counsel given, because it was whispered secretly into Balaks ear; you see the sense is imperfect in that place: And what it was may be known by the effect, and by other places. By the effect, Numb. 25. Balaam gave counsel to Balak, and the Princes of Midian, to put a stumbling block before the Israelites, to see if they could withdraw the People from the Love, …ear, and Obedience of the Lord their God, that so God might be provoked to withdraw his favour and blessing from them; and so Israels Sinning, might bring themselves into the curse, which Balaam with all his Inchantments could not bring upon them. By this wicked counsel they prevailed against many, to the Death of Twenty four Thousand Israelites ▪ That Balaam was the Author of all this mischief appeareth, Numb. 31.16. Behold these, (that is, the Midianitish Women) caused the Children of Israel, through the Counsel of Balaam, to commit trespass against the Lord, in the matter of Peor. And it is said, Rev. 2.14. That Balaam taught Balak to cast a stumbling-block before the Children of Israel, to eat things sacrificed to Idols, and to commit fornication. This was the plot, to send some Beautiful Women of the Midianites to wander about the Camp of Israel, to Tempt their Lusty-Youth and Martial Men, first to uncleanness, and then to Idolatry, that so God might be provoked against them; a design pernitious and full of refined malice.
3. What befel them between Shittim and Gilgal.
1. In Shittim they miscarryed fowlly by the effect of Balaams Counsel. The intended War of Moab against Israel was turned into a pretended Peace, and fained Amity; and their fair Women were sent about the Camp, to defile the Bodies and Souls of Men with Whoredom and Idolatry. And so a People that had such experience of Gods Power and Goodness in the wilderness, and were just now ready to enter into the Promised Land, are here prevented and overthrown in the wilderness, and Gods Anger was kindled against them, and Twenty four Thousand were destroyed among the People, Numb. 25.9. It seems one Thousand slain by the Judges, and Twenty three Thousand by Gods own hand, that is, by a Plague, 1 Cor. 10.8. Neither commit fornication, as some of them also committed, and fell in one day three and twenty Thousand. But after that God was atoned to them, and his judgment was executed upon the Malefactours and the plague ceased.
2. They are sent against the Midianites, who had vexed them with their wiles, that is, with their Deceits, and feigned Amity; and there they light on Balaam, and slew him, Numb. 31.8. This wretch died not the death of the righteous, as he seemed to desire; but his iniquity found him out, for among others he was slain with the Sword.
3. After this God appears among them again, and they are led into Canaan with a miracle; an argument of a great favour on Gods part,; and an awe of those things that befel them at Shittim; and now they are very tender of provoking God again, Iosh. 22.17. Is the iniquity of Peor too little for us, from which we are not cleansed until this day? They had tasted of the bitter Waters.
4. Gods Covenant is renewed at Gilgal, to shew that he would still be their God, and bless them as formerly, Iosh. 5.2, 3.
II. The observations that may be hence deduced. For certainly it was a special act of Gods meer Love, Deut. 23.4, 5. They hired against thee Balaam the Son of Beor to curse thee, nevertheless the Lord thy God would not hearken to Balaam, but the Lord thy God turned the Curse into a Blessing unto thee, because the Lord thy God loved thee. So, Josh. 24.9, 10. And Balak the Son of Zippor King of Moab arose, and Warred against Israel, and sent and called Balaam the Son of Beor to curse you: But I would not hearken to Balaam, therefore he blessed you still▪ So I delivered you out of his hand.
1. That wicked men cannot hurt the Godly but when God permitteth, Gen. 31.7. Your father hath deceived me, and changed my Wages ten times, but God suffered him not to hurt me. So Laban saith, vers. 29. It is in the Power of my hand to do you hurt, but the God of your Fathers spake unto me yester-night, saying; Take thou heed, that thou speak not to Jacob either good or bad. God hath the power of Blessing and Cursing in his own hand, however men are disposed. The King sought by all means possible and deviseable to bring Gods Curse upon them, but God changed it into a glorious Blessing. Mens hearts are not in their own hands, and if they find their hearts, success is not at their command; God disappointed the plots and practice of Balak and Balaam; Balaam returned as he came, and could not Curse Israel, but denounced woes against their Enemies.
2. That God can protect us against the fraud, as well as the violence of Enemies. The Devil assaults us with Wiles, and Darts, Eph. 6.11, 16. so do his Instruments assault us; they vex us with their Wiles, and pursue us with their open Hostility and Persecution; but we may trust God with our safety. A remedy may possibly be prepared against violence, when no Man by his own foresight can find out all the Snares laid for him. But this is the comfort of God's people, that nothing is hidden from God; he is wise, and he is watchful; wise to foresee the draught of his own providence, Psal. 37.12, 13. The wicked plotteth against the just, and gnasheth upon him with his Teeth. The Lord shall laugh at him, for he seeth that the day is coming. And as God is wise so he is watchful, Psal. 121.4. He that keepeth Israel shall neither slumber nor sleep. God is privy to their most secret designs.
3. That God's providence is especially interested, when the design is to corrupt Religion. Balaam was right in pronouncing Blessings on the Children of Israel, whilst they kept true to their Religion: but his advice was to feast and entertain Israel kindly, to induce them to forsake their God, and then the Lord interposed, and defeated this malicious purpose. Many times God doth that for the sake of Religion, which a people that profess Religion deserve not, Isa. 4.5. And the Lord will create upon every dwelling place of mount Sion, and upon her assemblies a Cloud and Smoak by day, and the shining of a Flaming fire by night, for upon all the glory shall be a defence. Particular persons fell by those Wars; but Religion was secured and kept safe.
4. That God can make our very Enemies befriend us; Thus he over-ruled the Heart of Balaam to bless Israel, and curse their Enemies, Prov. 16.7. When a Mans ways please the Lord, he maketh even his Enemies to be at peace with him. It is a Proverb, not a Promise; and must be interpreted, that God can if he will, and oftentimes doth it, for the most part; for proverbs are taken from what is usual and common. Thus he made the keeper of the Prison kind to Ioseph, Gen. 39.21. The Lord was with Joseph and shewed him Mercy, and gave him favour in the sight of the Keeper of the Prison. And Laban was smoothed by the way, when he pursued after Iacob, Gen. 31.29. The God of your Fathers appeared unto me yesternight, saying, Take heed that thou speak not to Jacob either good or bad. And Esau was kind to him, when Iacob feared him, Gen. 33.4. he ran to meet him, and embraced him, and fell upon his neck, and kissed him. But above all take the instance of the text, Balaam came contrary to Gods warning, having an eager desire after the reward; his Hostile Mind continued still, yet he blesseth instead of Cursing, by the over-ruling power of God. God hath several ways to accomplish this; either by bridling their rage, or putting convictions on their Consciences, or changing their Hearts, or determining their Interests. It cannot be imagined but that the Creator is able to rule his Creature, one way or other; therefore we should cease from Man, who is not sovereign Master of his own affections. When all is thoroughly considered, God will be found to be the most desireable friend, and dreadful Adversary.
5. That we cannot lye open to the plots and snares of those that hate us, till we have provoked our shadow and defence to depart from us. For till there was an Apostacy from the truth, and the right ways of God, Balaam withall his Wiles could have no advantage against Israel. Balaams Counsel did more hurt, than his Curse. When we once contemn Gods Law, and turn to the Wicked, we forfeit our protection, both against open violence, and secret machinations. Many things are contrived against us in the dark, that we know not, and see not; but God watcheth for us, Isa. 8.10. Take counsel together, and it shall come to nought, speak the word, and it shall not stand; for God is with us. Keep God with you, and you are safe. All the plots of the Enemies were to separate between Them and God, do not gratify them herein.
6. Observe God's just Judgments on violent and fraudulent Enemies. Balak and Balaam designed a mischief against Israel, but it fell upon their own pates. Balak lost a considerable part of his Territories, which was allotted as a portion to the Tribe of Reuben; Balaam was slain by the Sword. And thus it usually falls out in the course of Gods Providence; Psal. 7.15, 16. He made a Pit, and digged it; and is fallen into the Ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. They are taken in the Pit they digged for others; their treacherous designs and attempts return upon themselves, to their own destruction as Iron, when it is over-heated in the Fire, burneth their Fingers, which hold it; or like an Arrow Shot up against Heaven, it cometh down most piercingly upon their own heads: they are taken in their own Pit, poisoned in their own cup, so that in the issue it appeareth they laid a snare for themselves; all is converted to their own ruine.
7. That God's Mercy is not wholly made void to his people, notwithstanding their many sins and failings. He spareth some, though he punisheth others; and remembreth his Covenant, when our sins deserve it should be broken off. Alas! whosoever readeth the carriage of this people in the Wilderness towards God, he shall still find Grace striving with sin, and the goodness of God overcoming the evil of Man, and his fidelity prevailing above their unthankfulness and unfaithfulness. And the character of this people in the Wilderness, is just our own in travelling to Heaven; how often do we forfeit the blessing of God's presence? but he is not severe upon every failing, and upon repentance he is willing to renew covenant with us, and set us in joint again; nothing hurteth us more than the sinful provocations of God's people; have no hand in them, or if you have been accessory to publick guilt, bemoan it, and humble your selves before God, and be more awful and tender for the future, and you will find God to be a merciful God.
III. Why such kind of Mercies should not be forgotten. Here I will prove,
First, That Man is apt to forget the great mercies of God, especially national Mercies.
Secondly, That yet these Mercies should not be forgotten, both because of God's command, and the profit of remembring them.
First, That Man is marvellous apt to forget these benefits. Therefore there are so many cautions that we forget them not. In private mercies, Psal. 103.2. Bless the Lord, O my Soul! and forget not all his benefits, Deut. 8.11. Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day, and verse 14. That thy heart be lifted up, and thou forget the Lord thy God, which brought thee out of the Land of Egypt, from the House of Bondage. So we have many Precepts, Deut. 8.2. Thou shalt remember all the way which the Lord thy God led thee these forty years, 1 Chron. 16.12. Remember his marvellous works which he hath done, his wonders, and the judgments of his Mouth. And so many charges and complaints, Jud. 8.34. The Children of Israel remembred not the Lord their God, who had delivered them out of the hands of their Enemies, on every side, Psal. 78.11. they forgot his works and his wonders that he had shewed them, and Psal. 106.13. They soon forgot his works. And all this is no more than needeth; for Man's memory is a bad friend to benefits. Injuries are written in Marble, but benefits in the Water. Now as these cautions, charges, and accusations do respect all Mercies, so especially more eminent Mercies; for it is said, He hath made his wonderful works to be remembred, Psal. 111.4. The great miraculous works of his Providence should make such impression upon Men, as never to be forgotten, but recorded, and reported for ever. As for great deliverances, God hath appointed Ordinances for a memorial, such as the Passover, or the Lord's Supper, to remember our Redemption by Christ; for by these works God maketh himself a name, by doing great things for his people, 2 Sam. 7.23. Redemption from the tyranny of Antichrist is not to be forgotten.
2. That yet these mercies should not be forgotten, partly because God hath commanded the contrary, as we have seen. It is not only a sin to forget his Word, but his Works; and partly also because of the profit.
1. That we may be more deeply possessed of the goodness of God. The Ear doth not affect the Heart, so much as the Eye; and what is felt leaveth a greater impression upon us, than what is talked of; for experience giveth us a more intimate perception of things. The King of Syria said, We have heard that the Kings of the House of Israel are merciful Kings, 1 Kings 20.31. A rumour and report giveth incouragement, but actual experience silenceth all contradiction; when I can say, I know God is not unmindful of his people, but relieveth them in their great streights, and watcheth over their welfare. As the Apostle, Acts. 10.34. Of a truth I perceive that God is no respecter of persons, Psal. 140.12. I know that the Lord will maintain the right of the poor, and the cause of the afflicted. Unquestionably God will undertake the patronage of his distressed Servants, when all other hopes fail them; meaning, when God did signally defend them and watch over them.
2. To incourage us to walk in his ways. It is our forgetfulness of God's goodness that maketh us so disobedient and unthankful to him, Psal. 78.7. That they might set their hope in God, and not forget the works of God, but keep his commandments. Nothing breedeth a careful uniform obedience to his commands, so much as a grateful remembrance of his Mercies. Alass! as our thankfulness is abated, so is our obedience, God's authority sways the Conscience, but God's love inclines the Heart. Therefore mercies should be remembred.
3. To fortifie us against all oppositions and temptations, Deut. 7.18. Thou shalt not be afraid of them, but shalt well remember, what the Lord thy God did unto Pharaoh, and unto all Egypt. It is a great comfort to Faith to look back upon the former manifestations of God's power and good will towards his People. We have manifold fears and infirmities upon us, when we see the power, or suspect the craft of our Enemies; but let us remember former experiences, and that will be an allay to them. When we see the continuance of his judgments so many years, and in so many forms frequently varied, but still lying upon us, we are filled with many sad thoughts, and reasonings of unbelief; but we may soon suppress and silence them by the thoughts of God's power and love heretofore, and the evidences of his love, and good will, and fidelity to all that depend upon him. Former dealings raise our hearts to the expectation of future mercies.
Vse is to press us to this remembrance;
1. Of the great Christian Mercies, that concern the whole common-wealth of Believers; such as the Birth, Death, Resurrection, and Ascension, and Intercession of the Lord Jesus; these are the standing Dishes at a Believer's Table, the constant food for our Faith, Mercies never out of season: these are mercies so general and beneficial, that they should never be forgotten, but remembred before God; we should always bless God for Jesus Christ, and desire that the knowledge of these things may be perpetuated to after Ages, Eph. 3.21. VntoUnto him be glory in the Church by Iesus Christ, throughout all Ages, World without end, Amen.
2. For National Mercies, so far as they concern either the first planting, or the restoring of Christs Religion, or the maintenance of it against the eminent open attempts or secret plots of Antichristian Adversaries. These should be remembred by us; partly to awaken our zeal, that religion thus owned, may not die upon our hands; partly to shew our esteem, both of the Religion and the mercy of God in owning it; partly that we may beg the continuance of it, for every thanksgiving is an implicite prayer; partly that we may embolden our selves against all the difficulties we may be exposed unto in owning the true profession, and depend on the same God still and continue faithful to him.
3. Old personal mercies; though we have new ones daily, yet they must not justle out the old. David saith, Psal. 103.2. Forget not all his benefits.
1. The smallest mercy should not be despised, partly because they all come from a great God. A small remembrance from a Prince or Potentate we esteem as a great favour; why not from God much more? Psal. 113.6. Who humbleth himself to behold the things that are in Heaven, and in the Earth, but the Invisible hand that reacheth out our mercies to us is little noted or observed, partly because they come from the same love the great ones do; you see all along in the 136 Psalm, For his Mercy indureth for ever, verse 25. who giveth food to all flesh, for his mercy endureth for ever. Daily bread as well as those mighty wonders flow from the same mercy. Nothing should be small, where nothing is deserved. And partly, because he that is not faithful in a little, will not be faithful in much: as in point of sin, he that doth not make Conscience of small sins, will fall into greater: the lesser commands are a Rail about the greater: so a constant neglect of mercies, breadeth a senseless stupidity.
But whose memory is so vast, as to carry all matters away with it?
Answer there is an habitual remembrance, and an actual commemoration.
1. An habitual remembrance is necessary as to all God's acts of mercy, not only of the more eminent and si…nal Providences, but of every days kindnesses; this habitual remembrance is caused by taking notice of mercies as they come to us, that by observation of the multitude of them we may be possessed with an higher esteem of God's never failing compassions, and may love him more, and serve him better: every experience is as fuel added to the Fire, as it increaseth our love to God, and our trust and dependance upon him.
2. An actual commemoration is impossible as to every single mercy; it would require that we should live over as long again as we have done in the World, for God's mercies may be reckoned by the minutes of our lives.
2. In the more eminent passages of our lives, as much as may be, we should be more express and particular. For particulars are more affective, such as are awakening opportunities, deliverances in great dangers and fears, or notable mercies vouchsafed. God helpeth weak Eyes, that cannot see his goodness in a lesser print, by a greater; when he sets forth his love, power, and goodness in a larger character. To neglect, or forget these, sheweth that we will little mind the dealings of God. In short, if we cannot recal the single acts, recollect the sorts of mercies; as Painters, when they draw a croud, paint a Cluster of Heads. We cannot reckon up all the mercies of God in order, Psal. 40.5. Many, O Lord, my God! are thy wonderful works, which thou hast done, and thy thoughts which are to us wards, they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be number'd. If we do not always actually remember, yet still cherish an habitual remembrance, or a constant sense of the Lords goodness to us: This will help us against our distrustful fears, Psal. 77.10. And I said, This is my infirmity, but I will remember the years of the right hand of the most high. David's former experiences were a great relief to him: so against discontent and murmuring, Job 2.10. Shall we receive good at the hand of God, and not evil? This will be a check to sin; Ezra. 9.13, 14. And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this: should we again break thy commandments? And a strong impulsion to obedience, Josh. 24.31. And Israel served the Lord all the days of Joshua, and all the days of the Elders that overlived Joshua, and which had known all the works of the Lord, that he had done for Israel.
Directions. 1. Be affected with mercies, if you would remember them; for deep affections leave a print upon us, which cannot easily be defaced; men remember what they care for.
Direct. 2. But the special way to remember them, is to improve them, to grow better for them, to increase in faith, love, and obedience. Then Christians will remember them by a good token. If you let them pass as common accidents, no wonder, the impression such providences make is soon worn off, a Man that hath well profited by a Sermon, will not easily forget it, Psal. 119.93. I will never forget thy precepts, for with them thou hast quickened me.
Direct. 3. You should often call your selves to an account, Psal. 139.17. How precious are thy thoughts to me, O Lord! how great is the sum of them! by the thoughts of God he meaneth the various dispensations of his providence. The variety of mercies is infinite, that it is impossible for us to get to the bottom of them: when we come to a reckoning we are amazed.
Direct. 4. Consider our ingratitude is aggravated by every mercy received, especially eminent and signal mercies. This is the ground of God's plea and controversie against his people in the Text; and 1 Kin. 11.9. And the Lord was angry with Solomon, because his heart was turned away from the Lord God of Israel, which had appeared to him twice. If your Hearts decline, and depart from God after many incouragements to cleave to him, how just will your condemnation be? But God will add mercy to mercy when you are thankful for former mercies.