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tion, though they be not so earnestly engaged; though they mind the world and their worldly 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 connexion 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 boliness 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 himself; because if there be such a future state as the scriptures assert, then we must have our part in it, either in a state of eternal rewards, or in a state of eternal punishment. So it is no matter of indifference to us, what we have for our portion, whether this world with hell, or a life of holiness and self-denial with heaven. These opposite portions relate, not merely to a few days in this world, but to eternity. It is infinite madness,
therefore, not to come to a determination.
So it is no matter of indifference what master we serve, whether God or Mammon; or what interest we will pursue, whether our temporal or eternal interest; or which we prefer, the commands of God, or our pleasures, our ease, and convenience. We ought, therefore, to come to some determination which we will choose.
2. God hath made us reasonable creatures, and capable of rationally determining for ourselves. Doubtless God hath made man capable of discovering the truth in matters of religion, of coming to a good determination in these questions, whether the scriptures be the word of God, whether there be a future state, and the like. The resolution of these questions, which it so much concerns us to determine, is not above our capacities. God hath not set these things beyond the extent of our faculties.
God hath made us capable of making a wise choice for ourselves, as to the life we shall choose to lead. He hath given man so much understanding, as to make him capable of determining which is best; to lead a life of self-denial and enjoy eternal happiness, or to take our swing in sinful enjoyments, and burn in hell forever. The question is of no difficult determination. It is so far from being a matter too hard for our reason, that the reason of a child is sufficient to determine this matter. Therefore, men, in remaining undetermined in these matters, do not act as reasonable creatures, but make themselves like "the horse and the mule, which have no understanding," Psal. xxxii. 9.
3. God puts into our hands a happy opportunity to determine for ourselves. What better opportunity can a man desire to consult his own interest, than to have liberty to choose his own portion? God setteth life and death before us. Deut. xxx. 19. "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that thou and thy seed after thee may live." See also Ezek. xviii. 31, 32; and chap. xxxiii. 11. What better opportunity can we desire for securing to ourselves the greatest good, than to have eternal life and unchangeable happiness set before us, and offered to our choice? Therefore those who neglect coming to a resolution, act unreasonably, because they stand so much in their own light, and neglect so glorious an opportunity.
4. The things among which we are to make our choice are but few in number; there are but two portions set before us, one of which must be our portion; either life or death, either blessing or cursing; either a life of universal and persevering obedience with eternal glory, or a worldly, carnal, wicked life, with eternal misery. If there were many terms in the offer made us, many things of nearly an equal value, one of which we must choose, to remain long in suspense and undetermined
would be more excusable; there would be more reason for long deliberation before we should fix. But there are only two terms, there are but two states in another world, in one or the other of which we must be fixed to all eternity.
And there are but two states in this world, a state of sin, and a state of holiness; a natural state, and a converted state. There is but one way in which we can come to life, which renders the determination of reason much the easier. There are but two masters, to one of which we must be reputed the servants, Baal and Jehovah, God and Mammon: There are but two competitors for the possession of us, Christ and the devil.There are but two paths, in one of which you are to travel, either in the strait and narrow way which leadeth unto life, or the broad way which leadeth unto destruction.
This shews the unreasonableness of those who live under light, and have the offers of the gospel made to them, and yet remain from year to year unfixed and undetermined, halting between two opinions.
5. God hath given us all needed helps to determine us. We have all needful helps to determine our understandings, as to the truth of the things of religion, as whether there be a God, whether the scriptures be the word of God, whether there be a future state, &c. We are not left in the dark as to these things, as the poor Heathens are, who are under great disadvantages to come to the knowledge of the truth, though they be not under an impossibility, for they may haply feel after God and find him, Acts xvii. 27. But we have a clear sunshine to guide us, we have a particular description of those things which are set up before us for truth, and have great opportunity to examine them. The scripture lies open before us, and all the doctrines of the gospel are particularly set forth, with the reasons on which their evidence is founded. We may search and try their force and sufficiency, as we please.
We have great helps to a wise and rational determination in our choice; to determine whether it be best for us to choose a life of sin or a life of holiness, the service of God or the service of Baal. We have very plainly set before us the advantages of both sides; the loss and gain are particularly stated. Christ hath dealt by us faithfully, and hath told us 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. If it were not so, I would have told you."
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 ow.. 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 delay know not how soon the opportunity of choosing for themselves will be past. This opportunity will last no longer than life; when once life is past, they will no more have the offer made them; the sentence will be past; the matter will be closed.
Those who delay their choice in this world, will be glad to choose afterwards; then they will not be at a loss which to choose; they will be able easily to determine. The judgments of sinners, after this life, are soon resolved, whether there be