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 by 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!†

* Exod. xxxii. 8.

+ Verse 39.

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, 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.

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? Are 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

*

Redemption? 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 cannot 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 sometimes appear to be much in earnest: they are visited, perhaps,

* 1 Cor. i. 30.

+ Heb. x. 22.

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 upon 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