The text contains an account of what Elijah said to all the people at their first meeting, and of their silence: "And Elijah came unto all the people, and said, How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him." To which the people, it seems, made no reply. In these words, we may observe,

1. How Elijah expostulates with the people about their halting so long between two opinions; in which expostulation may be observed,

(1.) What the two opinions were, between which they halted, viz. Whether the Lord were God, or whether Baal were God. The case in Israel seems to have been this; there were some who were altogether for Baal, and wholly rejected the true God; of which number, to be sure, were Jezebel and the prophets of Baal. And there were some among them who were altogether for the God of Israel, and wholly rejected Baal; as God told Elijah, that "he had yet left in Israel seven thousand that had not bowed the knee to Baal, and whose mouths had not kissed him." 1 Kings xix. 18.

But the rest of the people halted between two opinions. They saw that some were for one, and some for the other, and they did not know which to choose; and, as is commonly the case when difference of opinion prevails, there were many who had no religion at all; they were not settled in any thing; the different opinions prevalent in Israel distracted and confounded them. Many who professed to believe in the true God, were yet very cold and indifferent, and many were wavering and unsettled. They saw that the king and queen were for Baal; and Baal's party was the prevailing party; but their forefatliers had been for the Lord; and they knew not which were right. Thus they halted between two opinions.

(2.) In this expostulation is implied the unreasonableness of their thus halting between two opinions. "How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him." Which implies that they ought to determine one way or the other.

2. We may observe their silence on this occasion: "And the people answered him not a word," as being convicted in their own consciences of the unreasonableness of their being for so long a time wavering and unresolved; they had nothing to reply in excuse for themselves.

DOCTRINE. Unresolvedness in religion is very unrea

sonable.

I. PROP. Many persons remain exceedingly undetermined with respect to religion. They are very much undetermined in themselves whether to embrace religion or to reject it. Many who are baptized, and make a profession of religion, and seem

to be Christians, are yet in their own minds halting between two opinions: they never yet came fully to a conclusion whether to be Christians or not. They are taught the Christian religion in their childhood, and have the Bible, the word preached, and the means of grace all their days; yet continue, and grow up, and many grow old, in an unresolvedness whether er to embrace Christianity or not; and many continue unresolved as long as they live.

1. There are some persons who have never come to a settled determination in their own minds, whether or no there be any truth in religion. They hear of the things of religion from their childhood all their days; but never come to a conclusion in their own minds whether they be real or fabulous. Particularly, some have never come to any determination in their own minds, whether there be any such thing as conversion. They hear much talk about it, and know that many pretend to be the subjects of it; but they are never resolved whether all be not merely designed hypocrisy and imposture.

Some never come to any determination whether the scriptures be the word of God, or whether they be the invention of men; and whether the story concerning Jesus Christ be any thing but a fable. They fear it is true, but sometimes very much doubt of it. Sometimes when they hear arguments for it, they assent that it is true; but upon every little objection or temptation arising, they call it in question; and are always wavering, and never settled about it.

So it seems to have been with many of the Jews in Christ's time; they were always at a loss what to make of him, whether he were indeed the Christ, or whether he were Elias, or one of the old prophets, or a mere impostor. John x. 24, 25. "Then came the Jews round about him, and said unto him, How long doest thou make us to doubt? If thou be the Christ, tell us plainly. Jesus answered them, I told you, and ye believed not." Some have never so much as come to a resolution in their own minds, whether there be a God or not. They know not that there is, and oftentimes very much doubt of it.

2. There are some who never have come to any determination in their own minds whether to embrace religion in the practice of it. Religion consists not merely, or chiefly in theory or speculation, but in practice. It is a practical thing; the end of it is to guide and influence us in our practice: and considered in this view, there are multitudes who never have come to a conclusion whether to embrace religion or not. It is probably pretty general for men to design to be religious some time or other before they die; for none intend to go to hell. But they still keep it at a distance; they put it off from time to time, and never come to any conclusion which determines them in their

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present practice. And some never so much as fix upon any time. They design to be religious some time before they die, but they know not when.

There are many who have always continued unresolved about the necessity of striving and being earnestly engaged for salvation. They flatter themselves that they may obtain salvation, though they be not so earnestly engaged; though they mind the world and their wordly affairs more than their salvation. They are often told how necessary it is that they make haste and not delay, that they do whatever their hand findeth to do with their might; that a dull, slack way of seeking salvation, is never likely to be effectual. But of these things they are never thoroughly convinced. Some seem to resolve to be in earnest, and seem to set out with some engagedness of mind; but soon fail, because they have never been fully convinced of its necessity.

Many have never come to a determination what to choose for their portion. There are but two things which God offers to mankind for their portion: one is this world, with the pleasures and profits of sin, together with eternal misery ensuing: the other is heaven and eternal glory, with a life of self-denial and respect to all the commands of God. Many, as long as they live, come to no settled determination which of these to choose. They must have one or the other, they cannot have both; but they always remain in suspense, and never make their choice.

They would fain have heaven and this world too; they would have salvation, and the pleasures and profits of sin too. But considering heaven and the world, as God offers them, they will have neither. God offers heaven only with the self-denial and difficulty which are in the way to it; and they are not willing to have heaven on these conditions. God offers the world and the pleasures of sin to men not alone, but with eternal misery in connection with them; and so neither are they willing to have the world. They would fain divide heaven from the holiness and self-denial which are the way to it, and from the holiness which reigns in it, and then they would be glad to have heaven. They would fain divide sin from hell, and then they would fully determine for ever to cleave to sin.

But God will not make such a division for them. They must have one or the other of these for their portion, as God offers; and therefore they never make any choice at all. Indeed they do practically and in effect choose sin and hell. But they do not come to any resolution in their own minds which they will have for their portion, whether heaven and holiness, or the world and hell: they are always wavering and halting between two opinions. Sometimes they seem to determine for the one, and sometimes for the other. When they meet with no difficulty or temptation, and can, as they say, do their duty without hurting themselves or much crossing their carnal inclinations, they seem to choose heaven and holiness. At other times, wherein they meet with difficulty in the way of duty, and great temptations of worldly profits or pleasures are laid before them, then they choose the world, and let heaven and holiness alone. There are among us vast multitudes before whom these two things have been set hundreds of times, who have never to this day come to a determination which to have.

So they have never yet determined which shall be their master, whether God or Mammon. There are but few who have undertaken the service of God, and are come to a resolution and preparedness of mind to serve God and follow Christ at all times, and to whatever difficulties it may expose them. Yet, at the same time, neither are they determined that they will continue to serve Satan: they are afraid to draw up such a conclusion. Thus many spend their lives without making their choice, though they do in the mean time practically choose the service of Satan. These are the persons of whom the apostle James speaks in chap. i. 8. "The double-minded man is unstable in all his ways."

II. To continue thus undetermined and unresolved in the things of religion, is very unreasonable, and that upon the following accounts.

1. In the things of religion we are to the highest degree interested. The truth or falsehood of the doctrines of religion concern us to the highest degree possible. It is no matter of indifference to us whether there be a God or not; or whether the scriptures be the word of God; or whether Christ be the Son of God; or whether there be any such thing as conversion. It makes an infinite difference to us, whether these things be so or not. Therefore we are under the greatest obligation in point of interest to resolve in our minds whether they be true or false. They who are undetermined whether there be any truth in religion, and are contented to be so, not inquiring, nor thoroughly using the means to be determined, act very unreasonably. They remain in doubt whether there be any such thing as a heaven or hell; are quiet and easy to continue ignorant in this matter; are not engaged in their minds to come to a determination; do not search and inquire what arguments there are to prove any such things; nor diligently weigh and consider the force of them; but busy their minds about other things of infinitely less importance; and act as if they thought it did not much concern them whether there be a future and eternal state.

If they think that there is not, yet it is a matter of so great importance, that no wise man would rest until he had satisfied what we shall get, and what we shall lose, by being his followers. He hath also told us what we shall get, and what we shall lose by a life of sin. He hath not dealt by us deceitfully. He hath not pretended greater advantages in godliness than there really are, nor greater disadvantages or dangers in sin, John xiv. 2. "In my father's house are many mansions. were not so, I would have told you."

If it

He hath told us plainly that we must take up the cross daily and follow him; that we must hate father and mother, and wife and children, and brethren and sisters, and our own life also, in order to become his disciples; and that we must cut off our right hands, and pluck out our right eyes, in order to enter into heaven. Thus we have a fair opportunity to count the costs on both sides, and are directed so to do; Luke xiv. 28. - How unreasonable therefore is it for men who have all these helps and advantages, to remain in suspense, and to come to no conclusion whether they will be Christians or Heathens, whether they will be for God or the devil; though they have lived under the preaching of the word and offers of the gospel for many years.

6. We have no reason to expect to be under better advantages to determine hereafter than we are now. We never shall have a clearer revelation of gospel truth; never shall have the advantages and disadvantages of both sides more plainly set before us, than they are already in the word of God; nor are we ever like to be under better advantages to know what will be best for us, and most for our interest. Those therefore who delay, gain nothing by their delays, but give Satan more opportunity to darken their minds, to deceive them, and lead them astray in their choice. Therefore their delay of coming to a resolution is unreasonable.

7. If they come not to a determination in this life, God will determine for them, and will appoint them their portion with the wicked. If sinners, by refusing to choose either life or death, either heaven or hell, could thereby avoid both, or if in this case the matter would remain undetermined, till they should determine it; the folly and unreasonableness of delaying a determination would not be so great. But that is not the case; if they go on halting between two opinions, God will determine for them, and that quickly; he will determine where their portion shall be, viz. among the unbelievers, in the lake that burneth with fire and brimstone for ever. God will not wait upon them always, to see what they will choose; but he will put an issue to the matter by his unalterable sentence.Therefore it becomes all, if they are afraid to have their lot assigned them in hell, to come soon to a determination.

8. Delay in this case is unreasonable, because those who