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 show,

III. THE UNREASONABLENESS

PRINCIPLE.

OF THIS

(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

Take the simplest

or conception momentous. 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 ac

quainted 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 resurrection 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?

* Malachi i. 6.

Would any man that walks upon this earth, and 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 creatures; he has given us a revelation, which it has pleased Him to recommend to us by evidences the most convincing and conclusive. Men may easily be found who pay no attention to these evidences. Such is the depravity of the heart that some persons will not come to the light, and therefore do not see the clearest demonstration on religious subjects; but this is no argument against the evidence itself: it may prove that they are blind, but it proves nothing

more. No reasonable man who has candidly examined the question, can doubt the inspiration of the Scriptures; if he pretend, therefore, to hesitate whether he will follow the God who revealed them by believing in that Saviour whom they announce, and pursuing that holiness which they enjoin, he stands plainly and completely without excuse.

But of this class, I presume that among us very few are to be found. We all believe that religion is of supreme importance, and that the Scriptures are the revelation of God. I would ask then, thirdly, what can be more absurd and unreasonable, than to allow this in principle, yet in practice to deny it?

If we admit the Lord to be God, the necessary consequence should be, that we act upon the persuasion. Many of you are probably conscious of the inconsistency which exists between your creed and your practice; although you endeavour to conceal it as much as possible, even from yourselves. But we press these subjects upon you that they may be fairly brought under consideration; and that you may be led to feel concerning them, as reason and the Scripture would require you to feel. What

C

should we think of a person, who deliberately tells us that he is responsible to Almighty God for every act of his life, and yet expresses his determination to live as if there were no God? who professes to believe that he must hereafter appear before 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.

I. 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