The memory of man is a book of God; and, though the entries may be temporarily obscured, yet the light of eternity will make them all legible. The present tendency of sin is to weaken memory; its effect, to obliterate recollection. Our profoundest gratitude is due to the man that reminds us of our falls.

I. REMEMBER SIN IN THE LIGHT OF ITS OBJECT, VIZ. OF GOD. Discourtesy to a king is a graver offence than discourtesy to an equal. Sacrilege is worse than common theft.

1. This was sin against a known God. The evidence of his existence had been made as clear to them as noonday. The main attributes of his character had been plainly revealed, especially power and justice and goodness. They could not wear a mask of pretended ignorance.

2. He had been to them a most generous God. For their release signal power had been displayed. The course of nature had apparently been interrupted. To deliver them hosts had been destroyed, and the majestic hand of God had supplied their daily meal.

3. He had been a much-suffering God. They had been like petulant, discontented children; and he had been to them a pitiful and indulgent Father. In the midst of needful supply they had been basely unthankful. They had wounded him in the tenderest parts of his nature, insulted his majesty, spurned his laws, and covered him with contempt. Yet he had spared them. He had imposed on himself strong restraints, so that righteous anger should not break forth. The noblest features of human love are but feeble reflections of his patient compassion; and against such a God their sin was hurled.

4. He had been a God in covenant with them - their God.

II. REMEMBER SIN IN THE LIGHT OF RIGHTEOUSNESS. We perceive things best when placed in absolute contrast.

1. There was the sin of inattention. God had deigned to speak, but they "would not hear." The ear had been fashioned for this special end that they might hear God's voice; they had abused and injured the delicate faculty. They that will not hear shall not hear.

2. There was the sin of ingratitude. We can conceive of no baser sin than this. 'Tis a double crime - a violation of heart and conscience.

3. There was the sin of disbelief. The God of truth had promised, but they had treated his word as a lie. They had enjoyed ocular demonstration of his faithfulness, yet they trusted their own fears and fancies rather than their God.

4. There was the sin of overt rebellion. They professed to regard God as their Leader and King; yet, as soon as service was irksome to flesh and blood, they resented his authority. Once and again they chose human leaders in opposition to the Supreme King.

5. There was the sin of self-will. Their characteristic sin was "stiff-neckedness." "Our wills are our own," said they in substance; "who is Lord over us?"

III. REMEMBER SIN IN THE LIGHT OF SPECIAL PRIVILEGE.

1. Theirs was sin against the light. While others had only the light that comes through nature, they had possessed the light of special revelation. They had not appreciated the light. In various measures they had preferred the darkness.

2. It was sin against the inner light of conscience - sin against personal convictions of duty. They had trifled with the regal voice of conscience, and bribed it to be silent. They had encouraged appetite and passion to speak, and their clamorous voices had prevailed.

3. Theirs was sin against faithful warning. The penalties of contumacy had been prominently set before them. The hints of nature and the dark presages of conscience had both supplemented by the clear announcements of Divine warning. For the fascinating fruit of present pleasure they risked expulsion from the garden - loss of the great inheritance.

4. It was sin against covenant engagements. They had made an overt treaty with God to serve him. When the Voice from heaven had spoken at Sinai, they had quaked and said, "All that the Lord our God shall speak unto us will we do." Every step in their deliverance had been taken on the understanding that they would be loyal servants of the heavenly King. Thus every element of wickedness was mingled in their conduct. And is it not in ours also?

5. It was sin in the very presence of God - sin at Sinai.

IV. REMEMBER SIN IN THE LIGHT OF EXPERIENCE.

1. They had seen the direful effects of disobedience in others. Their eyes had beheld what God did to the Egyptians for their impious arrogance. They had seen their own comrades die for their petulant murmurings. They had seen a host of people slain for idolatry. Poisonous serpents had slain a myriad. The earth had opened and swallowed the sons of Korah. Their own memories contained abundant records that the fruit of transgression was death. Yet they sinned still.

2. They had seen the rewards of obedience among themselves. So long as they had followed the precepts of Jehovah they had prospered. They had sprinkled their doorposts with the Paschal blood, and the angel of destruction had spared their firstborn. They had crossed the Red Sea by a perilous path, and had gained a mighty triumph. They had followed Moses into the wilderness, and had been daily fed by a miraculous hand. It was obvious that obedience secured blessing. They had seen Moses exalted to regal power by virtue of his unwavering faith in God.

3. They had felt the scourge of Divine anger for their own follies. For eight and thirty years they had sojourned in the wilderness beyond what was needful, because they would not believe God's promise. A thousand ills had afflicted them, every one of which was a chastisement for sin. Yet they dallied and coquetted with the accursed thing, as if it were a pleasant toy. And are we any better than they? If unpardoned, memory is preparing a scourge of scorpions with which to chastise us. "Son, remember!" - D.

I. The FACT asserted is this: we have provoked the Lord our God. Shall we call to mind the sins of our youth and the transgressions of our riper years? They are a long catalogue, and they testify strongly against us. But as professors of religion, what is the conviction of our minds? Have not our provocations, since we commenced this profession, been numerous and great? Pride: unbelief: unchristian tempers.

II. The EVIL implied in the text is our proneness to forget this fact. "Remember, and forget not." Why this injunction, if the evil were not real? But how is this proneness to forget to be accounted for?

1. Inattention.

2. Light thoughts of sin.

3. Love of self.

III. The DUTY enjoined is: that we remember our provocations. "Remember, and forget not." There is emphasis in this repetition; it implies not only a proneness to forget, but the importance of not forgetting, and having impressed on the heart our provocations against God. What is this importance and its utility?

1. To make us penitent.

2. To keep us humble.

3. To preserve us thankful for mercies.

4. To help our resignation under Divine corrections.

5. To endear the Saviour to us.

6. To convince us that salvation is entirely of grace.

(T. Kidd.)