[2.] Not only these, but also those who stumble upon the profession of religion they know not how, and those who in a pang and sudden motion are all for God and for heavenly things, but this vanisheth into
VEB. 173.] SERMONS UPON PSALM CXIX. 271
nothing ; as fire in straw, which is soon kindled and soon out. This is a free-will pang, not a choice ; the heart is not habitually inclined and devoted unto God : John vi. 34, ' Oh ! that I might die the death of the righteous,' Num. xxiii. 10. Such kind of wishing of holiness, as a necessary means, there may be, as well as happiness. These are acci- dentally stirred up in us.
2. Some men do good by force. These also are of two sorts — such as are forced by the fear of men, or of God.
[1.] Forced by the fear of men, because they dare not be bad with credit and security ; as fear of parents, tutors, and governors : 2 Chron. xxiv. 2, ' Joash did that which was right in the sight of the Lord all the days of Jehoiada the priest.' He did that which was right as to external acts, but after Jehoiada's death he revolted from the Lord, 2 Chron. xxiv. 17, 18. So fear of magistrates, as Josiah compelled them to stand to the covenant : therefore, Jer. iii. 10, ' Yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly." Fear of the times when set for religion : Esther viii. 12, ' Many of the people of the land became Jews, for the fear of the Jews fell upon them.'
[2.] Forced by the fear of God. A little unwilling service may be extorted from them by the force of a convinced conscience. There is a slavish kind of religiousness, arising from a fear of punishment, without any love and delight in God. Men may be against God and his. ways, when fear only driveth them to them. They do something good, but had rather leave it undone ; they avoid some sins, but had rather practise them. By the spirit of* bondage they are brought to tender some unwilling service to Christ ; and their only motives are fear of wrath, and hell, and a sight of the curse due to sin. The false- ness of this principle appeareth —
(1.) Because it is most stirring in a time of eminent judgments, when they are sick and like to die: Isa. xxvi. 9, ' When thy judg- ments are abroad in the earth, the inhabitants of the world will learn righteousness ;' Jer. ii. 26, 'In their affliction they will cry, Arise, and save us/ Metal in the furnace is very soft, but take it out and it returneth to its old hardness. See Ps. lxxviii. 34-37. The sense of present devouring wrath, and the terrors of an angry God, may drive men to some temporary acts of devotion. These proceed only from the natural fear of death and love of self-preservation. This may put a stand for a while to their former ways of provocation, and incline them to seek God with some diligence in the outward forms of religion ; but it produceth no steadfastness in the covenant. As if there had been some weak effect upon them ; as if it brought them for awhile to some temper of piety ; but it was not hearty and durable, but only formal and temporary.
(2.) Because they take all occasions to enlarge themselves out of the stocks of conscience, and as soon as their fear is worn off, away go all then religious pangs, and thoughts of the other world, and care about it. How often is this verified by daily experience ! Many that were frightened into a course of religion went on from duty to duty out of a fear of being damned, but their hearts were another way ; but after- wards they cast off all, when they have sinned away these fears ; as
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Herod feared John, and afterwards put him to death, Mark vi. 19, 20. Yea, all the while they did good they had rather do otherwise if they durst, and therefore did but watch the occasion to fly out.
(3.) Because men of this frame dispute away duties rather than practise them, and are quarrelling at those things which the new nature would sufficiently incline them unto, if they had it. In the New Tes- tament, God much trusts love ; and the number and length of duties is not stated so exactly, because where the love of God prevaileth in the heart, men will take all occasions of glorifying God and edifying themselves. But when men quarrel, How do you prove it to be my duty to do so much and to give so much ? When the duty itself is instituted, love will make God a reasonable allowance, and not stand questioning, How do you prove it to be my duty to pray so often in my family, or in secret, or hear so many sermons, which our constant necessities do loudly call for ? Men that have a love to a thing will take all occasions to enjoy it, or be conversant about it ; and a willing heart is liberal and open to God, and is rather disputing the restraint than the command : How do you prove it is not my duty ? and is loath to be kept back from its delight.