raising observations upon the records of history; and spend much time and many serious and affectionate thoughts in the study of them. In those they have not immediately to do with God, their beloved pleasures are not impaired; it is a satisfaction to self without the exercise of any hostility against it. But had those sciences been against self, as much as the law and will of God, they had long since been rooted out of the world. Why did the young man turn his back upon the law of Christ? because of his worldly self. Why did the Pharisees mock at the doctrine of our Saviour, and not at their own traditions? because of covetous self. Why did the Jews slight the person of our Saviour and put him to death, after the reading so many credentials of his being sent from heaven? because of ambitious self, that the Romans might not come and take away their kingdom. If the law of God were fitted to the humours of self, it would be readily and cordially observed by all men self is the measure of a world of seeming religious actions; while God seems to be the object, and his law the motive, self is the rule and end (Zech. vii. 5): 'Did you fast unto me,' &c.

2. As men discover their disowning the will of God as a rule by unwillingness to be acquainted with it, so they discover it, by the contempt of it after they cannot avoid the notions and some impressions of it. The rule of God is burthensome to a sinner; he flies from it as from a frightful bugbear, and unpleasant yoke: sin against the knowledge of the law is therefore called a going back from the commandment of God's lips (Job xxiii. 12): 'A casting God's word behind them,'s as a contemptible thing, fitter to be trodden in the dirt than lodged in the heart; nay it is a casting it off as an abominable thing, for so the word signifies, Hos. viii. 3. 'Israel hath cast off the thing that is good;' an utter refusal of God (Jer. xliv. 16): As for the word which thou hast spoken to us in the name of the Lord, we will not hearken.' In the slight of his precepts his essential perfections are slighted. In disowning his will as a rule, we disown all those attributes which flow from his will, as goodness, righteousness, and truth. As an act of the divine understanding is supposed to precede the act of the divine will, so we slight the infinite reason of God. Every law, though it proceeds from the will of the lawgiver, and doth formally consist in an act of the will, yet it doth pre-suppose an act of the understanding. If the commandment be holy, just, and good, as it is (Rom. vii. 12); if it be the image of God's holiness, a transcript of his righteousness, and the efflux of his goodness; then in every breach of it, dirt is cast upon those attributes which shine in it; and a slight of all the regards he hath to his own honour, and all the provisions he makes for his creature. This atheism, or contempt of God, is more taken notice of by God than the matter of the sin itself; as a respect to God in a weak and imperfect obedience is more than the matter of the obedience itself, because it is an acknowledgment of God; so a contempt of God in an act of disobedience, is more than the matter of the disobedience. The creature stands in such an act not only in a posture of distance from God, but defiance of him; it was not the bare act of murder and adultery which Nathan charged upon David, but the atheistical principle which spirited those evil acts. The despising the commandment of the Lord was the venom of them. It is possible to break a law without contempt; but when men pretend to believe there is a God, and that this is the law of God, it shews a contempt of his majesty i men naturally account God's laws too strict, his yoke too heavy, and his limits too strait; and he that liveth in a contempt of this law, curseth God in his life. How can they believe there is a God, who despise him as a ruler? How can they believe him to be a guide, that disdain to follow him? To think we firmly believe a God without living conformable to his law, is an idle and vain imagination. The true and sensible notion of a God cannot subsist with disorder and an affected unrighteousness. This contempt is seen,

1. In any presumptuous breach of any part of his law. Such sins are frequently called in Scripture, rebellions, which are a denial of the allegiance we owe to him. By a wilful refusal of his right in one part, we root up the foundation of that rule he doth justly challenge over us; his right is as extensive to command us in one thing, as in another; and if it be disowned in one thing, it is virtually disowned in all, and the whole statute book of God is contemned (James ii. 10, 11): Whosoever shall keep the whole law and yet offend in one point, is guilty of all.' A (h) 2 Sam. xii. 9, 10.

(g) Psalm 1. 17.

(i) Claud.

willing breaking one part, though there be a willing observance of all the other points of it, is a breach of the whole; because the authority of God, which gives sanction to the whole, is slighted: the obedience to the rest is dissembled: for the love, which is the root of all obedience, is wanting; for love is the fulfilling the whole law.'k The rest are obeyed because they cross not carnal desire so much as the other, and so it is an observance of himself, not of God. Besides, the authority of God, which is not prevalent to restrain us from the breach of one point, would be of as little force with us to restrain us from the breach of all the rest, did the allurements of the flesh give us as strong a diversion from the one as from the other; and though the command that is transgressed be the least in the whole law, yet the authority which enjoins it is the same with that which enacts the greatest: and it is not so much the matter of the command, as the authority commanding which lays the obligation.

2. In the natural averseness to the declarations of God's will and mind, which way soever they tend. Since man affected to be as God, he desires to be boundless; he would not have fetters, though they be golden ones, and conduce to his happiness. Though the law of God be a strength to them, yet they will not (Isa. xxx. 15): 'In returning shall be your strength, and you would not.' They would not have a bridle to restrain them from running into the pit, nor be hedged in by the law, though for their security; as if they thought it too slavish and low spirited a thing to be guided by the will of another. Hence man is compared to a wild ass, that loves to snuff up the wind in the wilderness at her pleasure,' rather than come under the guidance of God; from whatsoever quarter of the heavens you pursue her she will run to the other. The Israelites 'could not endure what was commanded,'m though in regard of the moral part, agreeable to what they found written in their own nature, and to the observance whereof they had the highest obligations of any people under heaven, since God had, by many prodigies, delivered them from a cruel slavery, the memory of which prefaced the Decalogue (Exod. xx. 2), I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.' They could not think of the rule of their duty, but they must reflect upon the grand incentive of it in their redemption from Egyptian thraldom; yet this people were cross to God, which way soever he moved. When they were in the brick kilns, they cried for deliverance; when they had heavenly manna, they longed for their onions and garlic. In Num. xiv. 3 they repent of their deliverance from Egypt, and talk of returning again to seek the remedy of their evils in the hands of their cruellest enemies, and would rather put themselves into the irons, whence God had delivered them, than believe one word of the promise of God for giving them a fruitful land; but when Moses tells them God's order, that they should turn back by the way of the Red Sea," and that God had confirmed it by an oath, that they should not see the land of Canaan," they then run cross to this command of God, and, instead of marching towards the Red Sea, which they had wished for before, they will go up to Canaan, as in spite of God and his threatening: 'We will go to the place which the Lord hath promised' (ver. 40), which Moses calls a transgressing the commandment of the Lord (ver. 41). They would presume to go up, notwithstanding Moses' prohibition, and are smitten by the Amalekites. When God gives them a precept, with a promise to go up to Canaan, they long for Egypt; when God commands them to return to the Red Sea, which was nearer to the place they longed for, they will shift sides, and go up to Canaan; P and when they found they were to traverse the solitudes of the desert, they took pet against God, and, instead of thanking him for the late victory against the Canaanites, they reproach him for his conduct from Egypt, and the manna wherewith he nourished them in the wilderness. They would not go to Canaan, the way God had chosen, nor preserve themselves by the means God had ordained. They would not be at God's disposal, but complain of the badness of the way, and the lightness of manna, empty of any necessary juice to sustain their nature. They murmuringly solicit the will and power of God to change all that order which he had resolved in his counsel, and take another, conformable to their vain foolish desires; and they signified thereby that they would invade his conduct, and that he should act according to their fancy, which the Psalmist calls a tempting of God, and limiting the Holy

(k) Rom. xiii. 10. (1) Jer. ii. 24. (m) Heb. xii. 20. (n) Ver. 25 (0) Ver. 28. (p) Num. xxi. 4, 5. and Daillé, Serm. 1 Cor. x. Ser. 9. pp. 234, 235, 40.

One of Israel' (Psalm lxxviii. 41). To what point soever the declarations of God stand, the will of man turns the quite contrary way. Is not the carriage of this nation the best then in the world? a discovery of the depth of our natural corruption, how cross man is to God? And that charge God brings against them, may be brought against all men by nature, that they despise his judgments, and have a rooted abhorrency of his statutes in their soul (Lev. xxvi. 43). No sooner had they recovered from one rebellion, but they revolted to another; so difficult a thing it is for man's nature to be rendered capable of conforming to the will of God. The carriage of this people is but a copy of the nature of mankind, and is written for our admonition' (1 Cor. x. 11). From this temper men are said to make 'void the law of God;' to make it of no obligation, an antiquated and moth-eaten record. And the Pharisees, by setting up their traditions against the will of God, are said to make his law of none effect;' to strip it of all its authority, as the word signifies, (Matt. xv. 6,) ήκυρώσατε.

:

3. We have the greatest slight of that will of God which is most for his honour and his greatest pleasure. It is the nature of man, ever since Adam, to do so (Hos. vi. 6, 7). God desired mercy and not sacrifice; the knowledge of himself more than burnt offering; but they, like men as Adam, have transgressed the covenant, invade God's rights, and not let him be Lord of one tree. We are more curious observers of the fringes of the law than of the greater concerns of it. The Jews were diligent in sacrifices and offerings, which God did not urge upon them as principals, but as types of other things; but negligent of the faith which was to be established by him. Holiness, mercy, pity, which concerned the honour of God, as governor of the world, and were imitations of the holiness and goodness of God, they were strangers to. This is God's complaint (Isa. i. 11, 12. xvi. 17). We shall find our hearts most averse to the observation of those laws which are eternal, and essential to righteousness; such that he could not but command, as he is a righteous Governor; in the observation of which we come nearest to him, and express his image more clearly as those laws for an inward and spiritual worship, a supreme affection to him. God, in regard of his righteousness and holiness of his nature, and the excellency of his being, could not command the contrary to these. But this part of his will our hearts most swell against, our corruption doth most snarl at; whereas those laws which are only positive, and have no intrinsic righteousness in them, but depend purely upon the will of the Lawgiver, and may be changed at his pleasure (which the other, that have an intrinsic righteousness in them, cannot), we better comply with, than that part of his will that doth express more the righteousness of his nature; such as the ceremonial part of worship, and the ceremonial law among the Jews. We are more willing to observe order in some outward attendances and glavering devotions, than discard secret affections to evil, crucify inward lusts and delightful thoughts. A hanging down the head like a bulrush' is not difficult; but the breaking the heart,' like a potter's vessel, to shreds and dust (a sacrifice God delights in, whereby the excellency of God and the vileness of the creature is owned), goes against the grain: to cut off an outward branch is not so hard as to hack at the root. What God most loathes, as most contrary to his will, we most love: no sin did God so severely hate, and no sin were the Jews more inclined unto, than that of idolatry. The heathen had not changed their God, as the Jews had changed their glory (Jer. ii. 11); and all men are naturally tainted with this sin, which is so contrary to the holy and excellent nature of God. By how much the more defect there is of purity in our respects to God, by so much the more respect there is to some idol within or without us, to humour, custom, and interest, &c. Never did any law of God meet with so much opposition as Christianity, which was the design of God from the first promise to the exhibiting the Redeemer, and from thence to the end of the world. All people drew swords at first against it. The Romans prepared yokes for their neighbours, but provided temples for the idols those people worshipped; but Christianity, the choicest design and most delightful part of the will of God, never met with a kind entertainment at first in any place: Rome, that entertained all others, persecuted this with fire and sword, though sealed by greater testimonies from heaven than their own records could report in favour of their idols.

4. In running the greatest hazards, and exposing ourselves to more trouble to (r) Psalm 1. 6, 17, 19.

(9) Psalm exix. 126.

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cross the will of God, than is necessary to the observance of it. It is a vain charge men bring against the divine precepts, that they are rigorous, severe, difficult; when, besides the contradiction to our Saviour, who tells us his yoke is easy,' and his 'burthen light,' they thwart their own calm reason and judgment. Is there not more difficulty to be vicious, covetous, violent, cruel, than to be virtuous, charitable, kind? Doth the will of God enjoin that that is not conformable to right reason, and secretly delightful in the exercise and issue? And on the contrary, what doth Satan and the world engage us in, that is not full of molestation and hazard? Is it a sweet and comely thing to combat continually against our own consciences, and resist our own light, and commence a perpetual quarrel against ourselves, as we ordinarily do when we sin? They in the Prophet (Micah vi. 6-8) would be at the expense of 'thousands of rams, and ten thousand rivers of oil,' if they could compass them; yea, would strip themselves of their natural affection to their first-born to expiate the sin of their soul,' rather than to 'do justice, love mercy, and walk humbly with God;' things more conducible to the honour of God, the welfare of the world, the security of their souls, and of a more easy practice than the offerings they wished for. Do not men then disown God when they will walk in ways hedged with thorns, wherein they meet with the arrows of conscience, at every turn, in their sides; and slide down to an everlasting punishment, sink under an intolerable slavery, to contradict the will of God? when they will prefer a sensual satisfaction, with a combustion in their consciences, violation of their reasons, gnawing cares and weary travels before the honour of God, the dignity of their natures, the happiness of peace and health, which might be preserved at a cheaper rate, than they are at to destroy them?

5. In the unwillingness and awkwardness of the heart, when it is to pay God a service. Men 'do evil with both hands earnestly,'s but do good with one hand faintly; no life in the heart, nor any diligence in the hand. What slight and loose thoughts of God doth this unwillingness imply? It is a wrong to his providence, as though we were not under his government, and had no need of his assistance; a wrong to his excellency, as though there were no amiableness in him to make his service desirable; an injury to his goodness and power, as if he were not able or willing to reward the creatures' obedience, or careless not to take notice of it; it is a sign we receive little satisfaction in him, and that there is a great unsuitableness between him and us.

(1.) There is a kind of constraint in the first engagement. We are rather pressed to it than enter ourselves volunteers. What we call service to God is done naturally much against our wills; it is not a delightful food, but a bitter potion; we are rather haled, than run to it. There is a contradiction of sin within us against our service, as there was a contradiction of sinners without our Saviour against his doing the will of God. Our hearts are unwieldy to any spiritual service of God; we are fain to use a violence with them sometimes: Hezekiah, it is said, 'walked before the Lord, with a perfect heart' (2 Kings xx. 9); he walked, he made himself to walk: man naturally cares not for a walk with God; if he hath any communion with him, it is with such a dulness and heaviness of spirit, as if he wished himself out of his company. Man's nature, being contrary to holiness, hath an aversion to any act of homage to God, because holiness must at least be pretended. In every duty wherein we have a communion with God, holiness is requisite: now as men are against the truth of holiness, because it is unsuitable to them, so they are not friends to those duties which require it, and for some space divert them from the thoughts of their beloved lusts. The word of the Lord is a yoke, prayer a drudgery, obedience a strange element. We are like fish, that drink up iniquity like water,' and come not to the bank without the force of an angle; no more willing to do service for God, than a fish is of itself to do service for man. It is a constrained act to satisfy conscience, and such are servile, not son-like performances, and spring from bondage more than affection; if conscience, like a task-master, did not scourge them to duty, they would never perform it. Let us appeal to ourselves, whether we are not more unwilling to secret, closet, hearty duty to God, than to join with others in some external service; as if those inward services were a going to the rack, and rather our penance than privilege. How much service hath God in the world from the same principle that vagrants perform their task in Bridewell! How glad are (t) Job xv. 16.

(s) Mich. vii. 3.

many of evasions to back them in the neglect of the commands of God, of corrupt reasonings from the flesh to waylay an act of obedience, and a multitude of excuses to blunt the edge of the precept! The very service of God shall be a pretence to deprive him of the obedience due to him. Saul will not be ruled by God's will in the destroying the cattle of the Amalekites, but by his own; and will impose upon the will and wisdom of God, judging God mistaken in his command, and that the cattle God thought fittest to be meat to the fowls, were fitter to be sacrifices on the altar." If we do perform any part of his will, is it not for our own ends, to have some deliverance from trouble? (Isa. xxvi. 16): 'In trouble have they visited thee; they poured out a prayer when thy chastening was upon them. In affliction, he shall find them kneeling in homage and devotion; in prosperity, he shall feel them kicking with contempt; they can pour out a prayer in distress, and scarce drop one when they are delivered.

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(2.) There is a slightness in our service of God. We are loath to come into his presence; and when we do come, we are loath to continue with him. We pay not an homage to him heartily, as to our Lord and Governor; we regard him not as our Master, whose work we ought to do, and whose honour we ought to aim at. 1. In regard of the matter of service. When the torn, the lame, and the sick is offered to God; so thin and lean a sacrifice, that you may have thrown it to the ground with a puff; so some understand the meaning of you have snuffed at it. Men have naturally such slight thoughts of the majesty and law of God, that they think any service is good enough for him, and conformable to his law. The dullest and deadest time we think fittest to pay God a service in; when sleep is ready to close our eyes, and we are unfit to serve ourselves, we think it a fit time to open our hearts to God. How few morning sacrifices hath God from many persons and families! Men leap out of their beds to their carnal pleasures or worldly employments, without any thought of their Creator and Preserver, or any reflection upon his will as the rule of our daily obedience. And as many reserve the dregs of their lives, their old age, to offer up their souls to God, so they reserve the dregs of the day, their sleeping time, for the offering up their service to him. How many grudge to spend their best time in the serving the will of God, and reserve for him the sickly and rheumatic part of their lives; the remainder of that which the devil and their own lusts have fed upon! Would not any prince or governor judge a present half eaten up by wild beasts, or that which died in a ditch, a contempt of his royalty? A corrupt thing is too base and vile for so great a King as God is, whose name is dreadful. When by age men are weary of their own bodies, they would present them to God; yet grudgingly, as if a tired body were too good for him, snuffing at the command for service. God calls for our best, and we give him the worst. 2. In respect of frame. We think any frame will serve God's turn,. which speaks our slight of God as a Ruler. Man naturally performs duty with an unholy heart, whereby it becomes an abomination to God (Prov. xxviii. 9): 'He that turns away his ear from hearing the law, even his prayers shall be an abomination to God.' The services which he commands, he hates for their evil frames or corrupt ends (Amos v. 21): I hate, I despise your feast-days, I will not smell in your solemn assemblies.' God requires gracious services, and we give him corrupt ones. We do not rouse up our hearts, as David called upon his lute and harp to awake (Psalm lvii. 8). Our hearts are not given to him; we put him off with bodily exercise. The heart is but ice to what it doth not affect, [1.] There is not that natural vigour in the observance of God, which we have in worldly business. When we see a liveliness in men in other things, change the scene into a motion towards God, how suddenly doth their vigour shrink and their hearts freeze into sluggishness! Many times we serve God as languishingly as if we were afraid he should accept us, and pray as coldly as if we were unwilling he should hear us, and take away that lust by which we are governed, and which conscience forces us to pray against; as if we were afraid God should set up his own throne and government in our hearts. How fleeting are we in divine meditation, how sleepy in spiritual exercises! but in other exercises active. The soul doth not awaken itself, and excite those animal and vital spirits, which it will in bodily recreations and sports; much less the powers of the soul: whereby it is evident we prefer the latter before any service to God. Since there is a fulness of animal spirits, why might they not (a) 1 Sam. xv. 3, 9, 15, 21. (a) Mal. i. 13, 14.

(y) Mal. i. 14.