this treacherous habit, and to keep I. As to the nature of this inde- defective, and compromising. It is not an avowed rejection of God, for the sake of mammon, but a coalition between them; a wish to serve God and mammon at the same time; a professed acknowledgment of God, and yet a practice inconsistent with that acknowledgment. If you inquire into their creed, you will probably find them, in general, correct: they are, to a certain extent, very right in their opinions, and fail chiefly in not following out those opinions in their practical conclusions. They believe, for instance, that there is a God of infinite holiness, majesty, and power; that the world was created by His word, and is governed by His providence; but as to the obligation of loving Him with all our heart, and soul, and strength; of putting our whole trust in him; of presenting ourselves, in the way of spiritual obedience, a living sacrifice, holy and acceptable unto God: this falls not within their thoughts. Their opinions are in favour of some outward and indefinite obedience: but the world has their hearts. The expression in the text, "How long halt ye between two opinions?" is strictly a figurative mode of speaking. The idea, in the original, is taken from birds upon a tree moving quickly from branch to branch, and never remaining settled or at rest. The persons, therefore, whom the prophet had in view, and to whom we may fairly apply his language, are not those who insult the majesty of God by a deliberate rejection of the truth, or who designedly pour contempt upon His name: these men are sufficiently decided in their opinions they have made their choice. The address of Elijah is applicable to those who, with some knowledge, possess no stedfastness; who, with some desire to be right, are easily turned out of the way; who with some sense of the excellency of true religion, are unhappily drawn aside from the pursuit of it; at one time like the idolaters in the wilderness, when they exclaimed, on sight of the golden calf, "These be thy gods, O Israel, which have brought thee up out of the land of Egypt:" at another, like the Israelites, mentioned in this chapter, when they cried, "The Lord, He is the God!" We shall probably not err very widely in our estimate, if we represent such persons, in these days, as generally well-meaning, and, in a worldly view, very respectable men. They offend not, in any notorious degree, either against the precepts of God, or the laws of civilized society. The question with them is not so much between different objects of worship, as between true religion, and the mere profession of it; between conscience and indolence; between a holy and spiritual obedience, on the one hand, and, on the other hand, that kind of submission which is partial, Demand of them, again, what they think of the Lord Jesus Christ: they will readily confess him to be the Son of God: they will admit that he came into the world to save sinners; that he led a painful life; suffered the death of the cross; rose again from the dead, and ascended to the right hand of the Majesty on high. But how, then, do they apply all this knowledge? Do they look to Christ for the salvation of their own souls? they desirous to come to Him as their Saviour; and do they apply to Him for the remission of their sins? Are they anxious to receive Him under the character in which He is revealed, as the anointed of God, to instruct them, to purify them, and to rule in their hearts-as their Prophet, their Priest, and their King? as their "wisdom, righteousness, sanctification, and redemp Are : tion?" It is in these respects that they fail. What is matter of opinion they will allow what is practical and spiritual-the life of faith in the soul, the sprinkling of the heart from an evil conscience, the imitation of Christ as their example -here they halt between two opinions; yet without this they cannot follow God; without this they can not be Christ's disciples. Inquire yet again concerning their views of the Holy Ghost? They will admit that there is such a person, and that He is the Spirit of God: they will allow that from Him all holy desires are derived, and that it is His office to sanctify the heart, and to communicate every spiritual blessing. But then they do not seek for that Spirit to cleanse and sanctify their own hearts they see nothing of the beauty of holiness, and they have no right desire for the possession of it. Their notions are in a great measure correct; the evil lies in their dispositions and affections; their hearts are not right with God: they acknowledge generally the scriptural standard of doctrine and practice; but in every particular case they follow their own. It is true that they may some times appear to be much in earnest: they are visited, perhaps, by some affliction, or the apprehension of evil: they are reminded, by some domestic calamity, of the uncertainty of life, and they are softened under the chastisement of God: some signal Providence calls them to reflection: some awakening sermon terrifies their consciences: then, for a season, they appear determined, whatever others do, to serve the Lord: they search the Scriptures; are diligent in prayer; and devout in attendance upon the means of grace; but the impression is soon effaced; all their good purposes vanish, like the dew of the morning, and indecision of character becomes again predominant, both in their principles and in their conduct. Instead of dwelling longer upoti this point, let me request you to pursue these reflections for yourselves. I would simply ask, before I pass on, whether some of you are not conscious of halting in this way between two opinions? You are willing to hear the truth; you partly approve of it; you do many things which it enjoins: but one thing is needful; and without an earnest desire for true religion in the heart, for the love, and faith, and obedience of the Gospel, whatever be your professions, you do not follow God in the way which He has commanded; there is a want of decision in your character, which exposes you to the full force of the appeal of Elijah. II. Let us then consider the grounds and causes of this indecision. The source of all this evil is the deceitfulness of the human heart: among the subordinate causes which may be adduced, I shall notice merely the following: The love of the world, the fear of the world, and the fashion of the world. 1. The love of the world.-The Apostle St. John has left it upon record, that this disposition is totally inconsistent with the love of God. "Love not the world, neither the things that are in the world: if any man love the world, the love of the Father is not in him :" and so wide is the Apostle's interpretation of the term world, that he includes in it every worldly object, which is suited to gain our affections and to occupy our time: the lust of the flesh, the lust of the eyes, and the pride of life. The subject is illusrated by the evangelists in the instance of a young man, who came to Christ and demanded, "Good Master, what good thing shall I do that I may have eternal life?" Our Lord repeated to him the substance of some of the commandments: the young man said to Him, "All these things have I kept from my youth up: what lack I yet!" He was speaking to one who knew the heart, and who detected, under all this show of outward obedience, a 2. The fear of the world.--No- "I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth." But this is a lesson not easily to be acquired; and many who are in a degree persuaded of the value of eternal things, and of the necessity of a humble and holy conversation, and of a heart renewed by the operation of God's blessed Spirit, are still so much under the influence of the world's opinion, and are so much afraid of coming out and being separated from multitudes around them, that they shrink at the very thought of singularity: they would wish to follow God, but it is their desire also to obey men: they hope to accomplish both objects; and the consequence is that they fall short of true religion: they fear men, when they ought to fear God only. 3. The fashion of the world.Under this term, I include the example and authority of those with whom we are conversant; or to whom it is customary to appeal. With respect to example, we can hardly persuade ourselves that so many persons, on every side of us, can be ignorant of the real nature of religion. "Surely," we are ready to say, "it is not to be supposed, as the strict letter of Divine revelation would seem to imply, that in a Christian country such multitudes should be halting between two opinions. Is it likely that the gate of heaven should be so strait, and the way so narrow, as to allow only a small number to enter and walk in it?" And then comes the argument of authority,-an argument as old as Christianity itself. The doctrine of the primitive teachers was in substance, "Believe in the Lord Jesus Christ:" the reply was, "Have any of the rulers, or of the Pharisees believed on Him?" In conformity with the example of our Lord and his Apostles, the ministers of the Gospel in this day insist upon the importance of spiritual religion, and from the express declarations of the holy Scriptures 4 expound and illustrate the doctrine which is according to godliness: but how often are they met, as in old times, by an appeal to some human authority! Let us not be supposed to undervalue such authority: give to it all the attention which it deserves; but suffer it not on any account to lower the tone, or to explain away the clear statements, of the word of God. "If the Lord be God, follow Him:" if the Scriptures be a Divine revelation, believe them. Many are to be found, who, under the sanction of some favoured name, are speaking peace to their consciences, while a prophet like Elijah would thunder in their ears, "How long halt ye between two opinions?" These and many similar causes, by drawing the attention from the truths of the Gospel, or effacing the impression already produced upon the mind, lead naturally to that indecision which was visible in the Israelites, and which is so common in our own day. But although they serve to explain how it arises, they by no means excuse it. We proceed then to shew, III. The unreasonableness of this principle. 1. It is unreasonable, on account of the great importance of the subject. In matters of inferior moment we may be allowed to retain considerable doubt and hesitation, without much prejudice to ourselves or to others and in some points it is our wisdom to hesitate. But in this instance, it is folly in the extreme. For if the Scriptures be true, if the Christian religion be not altogether delusive, the question is beyond all human calculation or conception momentous. Take the simplest view of Divine truth which can be given, it yet involves the relation between Almighty God and his accountable creatures. Now, whatever were the revelation which might be made to us from Heaven, and whatever the service required of us toward our Creator, would any reasonable man be careless and indifferent about it? would he not be very diligent to become acquainted with his duty, and very anxious to discharge it? "A son honoureth his father," saith Jehovah by the prophet, "and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear?" But the vast importance of the subject is to be seen in the condition of a future world. If the soul were doomed to perish with the body, it might be comparatively of little moment what doctrines we believe, and what rule of conduct we follow the favour even of God, should it terminate with this state of existence, might be a matter of inferior consideration; but how stands the case when we look at futurity; when we know that there shall be a re: surrection from the dead, both of the just and of the unjust; that a separation will then take place between "him that served God, and him that served him not?" That whilst the righteous-those who repented of their sins and were justified by faith in the Redeemer and were sanctified by his Spirit—will go into life everlasting; the men who knew not God, nor obeyed him in the Gospel of his Son, will be cast into everlasting fire? Is this a subject to be trifled with? Would any man that is in the slightest degree capable of reasoning and reflection, commit interests like these to an uncertain issue? 2. Something, perhaps, might be said in vindication of indifference and indecision, if these things were only obscurely revealed; but the fact is, that as we are more interested in the knowledge of salvation, than of all other things, so is the will of God most distinctly made known in respect to it. There is much to be learnt concerning the Supreme Being from the works of nature and the ways of Providence: but our great appeal is to the revelation of light and truth by the Lord Jesus Christ. God deals with us as with reasonable crea- But of this class, I presume that fore the judgment seat of Christ, and yet avers that he will live as if there were no day of retribution; no second death to be suffered; no life beyond the grave? Yet what is all this but the practical language of every one among us, who on the great subject of religion is halting between two opinions? Permit me, in conclusion, to press more distinctly upon you the question and admonition of the text. 1. The question: "How long halt ye between two opinions?" How long? Till you shall have clearer evidence of the truth of revelation and the value of religion? Have you some reason then to be dissatisfied with the kind of evidence adduced? or is the importance of true religion so doubtful in itself, that you cannot decide upon it? Some, perhaps, are waiting till they shall find a better opportunity; till the troubles of life shall have ceased to harass them, and they shall have obtained leisure for serious reflection. But is it usual then for çares and troubles to diminish as we increase in years? Every successive period of existence, from youth to old age, has its own disquietudes; and what was in early life only doubt, and indecision, and delay, too frequently terminates in hardness of heart. And will a wise man defer till tomorrow, in relation to such matters, the duty of to-day? Alas! alas! how delusive are the promises of future years! To convince us of the uncertainty of all earthly enjoyments, and earthly prospects, we have no need to recur to ages which are past: the events which fall under our own observation, proclaim with a voice not to be misunderstood, the vanity of all expectations which are founded upon the morrow. They warn us as with the sound of a strumpet, Prepare to meet thy God. This opportunity is your own; another you may not possess; and even if life should be prolonged, what advantage can you reap by the delay? Who shall |