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 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;”[182] 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), ἠκυρώσατε.