(2.) There is a slightness in our service of God. We are loth to come into his presence; and when we do come, we are loth 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 honor 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;187 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.188 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 vigor 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 vigor 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 be excited in holy duties as well as in other operations, but that there is a reluctancy in the soul to exercise its supremacy in this case, and perform anything becoming a creature in subjection to God as a Ruler? [2.] It is evident also in the distractions we have in his service. How loth are we to serve God fixedly one hour, nay a part of an hour, notwithstanding all the thoughts of his majesty, and the eternity of glory set before our eye! What man is there, since the fall of Adam, that served God one hour without many wanderings and unsuitable thoughts unfit for that service? How ready are our hearts to start out and unite themselves with any worldly objects that please us! [3.] Weariness in it evidenceth it. To be weary of our dulness signifies a desire, to be weary of service signifies a discontent, to be ruled by God. How tired are we in the performance of spiritual duties, when in the vain triflings of time we have a perpetual motion! How will many willingly revel whole nights, when their hearts will flag at the threshold of a religious service! like Dagon,189 lose both our heads to think, and hands to act, when the ark of God is present. Some in the Prophet wished the new moon and the Sabbath over, that they might sell their corn, and be busied again in their worldly affairs.190 A slight and weariness of the Sabbath, was a slight of the Lord of the Sabbath, and of that freedom from the yoke and rule of sin, which was signified by it. The design of the sacrifices in the new moon was to signify a rest from the tyranny of sin, and a consecration to the spiritual service of God. Servants that are quickly weary of their work, are weary of the authority of their master that enjoins it. If our hearts had a value for God, it would be with us as with the needle to the loadstone; there would be upon his beck a speedy motion to him, and a fixed union with him. When the judgments and affections of the saints shall be fully refined in glory, they shall be willing to behold the face of God, and be under his government to eternity, without any weariness: as the holy angels have owned God as their sovereign near these six thousand years, without being weary of running on his errands. But, alas, while the flesh clogs us, there will be some relics of unwillingness to hear his injunctions, and weariness in performing them; though men may excuse those things by extrinsic causes, yet God’s unerring judgment calls it a weariness of himself (Isaiah xliii. 22): “Thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel.” Of this he taxeth his own people, when he tells them he would have the beasts of the field, the dragons and the owls—the Gentiles, that the Jews counted no better than such—to honor him and acknowledge him their rule in a way of duty (ver. 20, 21).
6. This contempt is seen in a deserting the rule of God, when our expectations are not answered upon our service. When services are performed from carnal principles, they are soon cast off when carnal ends meet not with desired satisfaction. But when we own ourselves God’s servants and God our Master, “our eyes will wait upon him till he have mercy on us.”191 It is one part of the duty we owe to God as our Master in heaven to continue in prayer (Col. iv. 1, 2); and by the same reason in all other service, and to watch in the same with thanksgiving: to watch for occasions of praise, to watch with cheerfulness for further manifestations of his will, strength to perform it, success in the performance, that we may from all draw matter of praise. As we are in a posture of obedience to his precepts, so we should be in a posture of waiting for the blessing of it. But naturally we reject the duty we owe to God, if he do not speed the blessing we expect from him. How many do secretly mutter the same as they in Job xxi. 15: “What is the Almighty that we should serve him, and what profit shall we have if we pray to him?” They serve not God out of conscience to his commands, but for some carnal profit; and if God make them to wait for it, they will not stay his leisure, but cease soliciting him any longer. Two things are expressed;—that God was not worthy of any homage from them,—“What is the Almighty that we should serve him?” and that the service of him would not bring them in a good revenue or an advantage of that kind they expected. Interest drives many men on to some kind of service, and when they do not find an advance of that, they will acknowledge God no more; but like some beggars, if you give them not upon their asking, and calling you good master, from blessing they will turn to cursing. How often do men do that secretly, practically, if not plainly, which Job’s wife advised him to, curse God, and cast off that disguise of integrity they had assumed! (Job ii. 9): “Dost thou still retain thy integrity? curse God.” What a stir, and pulling, and crying is here! Cast off all thoughts of religious service, and be at daggers drawing with that God, who for all thy service of him has made thee so wretched a spectacle to men, and a banquet for worms. The like temper is deciphered in the Jews (Mal. iii. 14), “It is in vain to serve God, and what profit is it that we have kept his ordinances, that we have walked mournfully before the Lord?” What profit is it that we have regarded his statutes, and carried ourselves in a way of subjection to God, as our Sovereign, when we inherit nothing but sorrow, and the idolatrous neighbors swim in all kind of pleasures? as if it were the most miserable thing to acknowledge