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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 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 cost 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 bereafter 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 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 forever. God will not wait upon them always, to see what they will choose; but he will put an issue to the matter by bis 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 issued.

Those who delay their choice in this world will be glad to choose afterwards ; then they will not be at all at a loss which to choose ; they will be able easily to determine. The judgments of sinners who are departed this life, are soon resolved whether there be any truth in religion or not; they can soon determine which is best and most eligible, a life of obedience and self-denial, with heaven for a reward, or a life of irreligion and sin, with hell for a punishment. Now they no longer halt between two opinions; but it is too late, their opportunity is nast; they are ready too late. They would give all the world

for another opportunity to choose ; they would then soon come to a determination. But it will not be granted them.


1. Let this put every one upon examining himself, whether or no he have ever yet come to a full determination in the affair of religion.

First. Inquire whether or no you have ever yet come to a full determination with respect to the truth of the things of religion. Have you ever been fully convinced? Is it a question which has been answered and determined with you, whether there be a future state; or does it yet remain a question with you unresolved? Are you not yet to seek whether there be any future state, and whether or no the story about Jesus Christ be any more than a fable? Here I desire you to note two things.

1. 'If the main reason why you assent to the truth of religion be that others believe so, and you have been so instructed from your childhood ; you are of those with whom the truth of religion yet remains undetermined. Tradition and education will never fix and settle the mind in a satisfactory and effectual belief of the truth of religion. Though men, taking religion upon trust, may seem to give a full assent to the truth of religion, and not to call it in question ; yet such a faith will not stand a shock; a temptation easily overthrows it: the reason of man, in time of trial, will not rest on so poor evidence as that.

There are multitudes who seem to grant the truth of religion, with whom the main foundation of their faith is the tradition of their neighbors; and it is to be feared, it is so with many who count themselves good Christians. But as to all such persons as never have seen any other evidence to satisfy them, either of the truth or falsehood of religion, they are they that halt between two opinions. The same may be said of those who are unstable in their disposition with regard to Christ or the things which he taught.

2. If you are fully come to a determination concerning the things of religion, that they are true, they will be of weight with you above all things in the world. If you be really convinced that these things are true, that they are no fable, but reality, it is impossible but that you must be influenced by them above all things in the world; for these things are so great, and so infinitely exceed all temporal things, that it cannot be otherwise. He that really is convinced that there is a heaven and hell, and an eternal judgment; that the soul, as soon as parted from the body, appears before the judgment seat of God; and that the happiness and misery of a future state is as great as the Scripture represents it; or that God is as holy, just and jealous, as he hath declared concerning himself in his word; I say, he that is really convinced and hath settled it with himself that these things are certainly true, will regard them, and be influenced by them above all things in the world. He will be more concerned by far how he shall escape eternal damnation, and have the favor of God and eternal life, than how he shall get the world, gratify the flesh, please his neighbors, get honor, or obtain any temporal advantage whatsoever. His main inquiry will not be, what shall I eat, and what shall I drink, &c., but he will seek first the kingdom of God and his righteousness.

Examine yourselves therefore by this: Are not your hearts chiefly set upon the world, and the things of it? Is it not more your concern, care and endeavor to further your outward interest, than to secure an interest in heaven? And is not this the very reason that you have never seen the reality of eternal things ?

SECONDLY. Inquire whether you have ever yet come to a determination about

religion with respect to the practice of it; whether you have chosen heaven with the way to it, viz., the way of obedience and self-denial, before this world and the ways of sin ; whether you have determined upon it as most eligible, to devote yourselves to the service of God. Here I shall mention three or four things which are signs that men halt between two opinions in this matter.

i. To put off duty till hereafter. When persons love to keep their duty at a distance, engage not in it for the present, but choose to keep at a little distance from it; when they think of engaging in religion in better earnest in a little time, when they shall so and so be under better conveniences for it, but do it not now, do not make haste without delay; when they are very good intenders, concerning what they will do to-morrow, but very poor performers to-day; when they say, as Felix, “ Go thy way for this time, when I have a convenient season I will call for thee;" when these things are so, it is a sign that they halt between two opinions, and have never as yet come to a full determination with respect to the practise of religion. Those that have once fully determined that religion is necessary and eligible, will not desire to put it off, but will make it their present and immediate business.

2. It is a sign of the same thing when persons are strict and conscientious in some things, but not in all, not universal in their obedience; do some duties, but live in the omission of others; avoid some sins, but allow themselves in others; are conscientious with respect to the duties of worship, public and prirate, but not in their behavior to their neighbors; are not just in their dealings, por conscientious in paying their debts ; nor do to others as they would that they should do to them; but have crooked, perverse ways in their dealings among mankind.

The same may be said when they are just in their dealings and trade with men, but are not conscientious in other things; indulge sensual appetites, drink to excess, or allow themselves in wanton practices: or are honest and temperate, but licentious in using their tongues, backbiting and reproaching their fellow men, 2 Tim. üï. 6, 7.

3. It is a sign that you halt between two opinions, if you sometimes are wont to be considerably engaged in religion, but at other times neglect it; sometimes forming a resolution to be in good earnest, then dropping it again; sometimes seeming to be really engaged in seeking salvation, and very earnest in religious duties; at other times wholly taken up about the things of the world, while religion is neglected, and religious duties are omitted.

These things show that you are yet unsettled, have never yet come to a full determination concerning religion, but are halting between two opinions, and therefore are thus unstable in all your ways, and proceed thus by fits and starts in religion : James i. 6, 7, 8,“ But let him ask in faith, nothing wavering; for he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double-minded man is unstable in all his ways.” If your determination were fixed in religion, you would be more steady in your practice.

4. It is a sign that you are halting between two opinions, if it be your manner to balk your duty whenever any notable difficulty comes in the way, considerably cross to your interest, or very inconsistent with your ease or convenience, or your temporal honor. Whatever zeal you may seem to have, whatever concern about the things of religion, and however strict you be in ordinary, you have never, if this be your manner, come to a full determination ; have never fully made choice of religion and the benefits of it for your only portion; and at best have got no further than King Agrippa, who was almost persuaded Vol. IV.


to be a Christian, Acts xxvi. 28. You are in the state of the stony ground hearers, you have no root in yourselves, and like a tree without root, are

easily blown down by every wind.

II. I shall conclude with an earnest exhortation to all, no longer to halt between two opinions, but immediately to come to a determination whether to be Christians or not. Let me insist upon it, tha you now make a choice, whether you will have heaven, with a life of universal and persevering obedience for your portion; or hell, with a life spent in the pursuit of this world. Consider those things which have been said, showing the unreasonableness of continuing in such irresolution about an affair of infinite importance to you, and as to which you have so short an opportunity to make your choice. Consider two things in addition to what hath been already said.

Those who live under the gospel, and thus continue undetermined about religion, are more abominable to God than the heathen. God had rather that men should either be Christians or downright heathens. He hates those persons who continue from year to year, under the calls, and warnings, and instructions, and entreaties of God's word; who yet can be brought to nothing; who will come to no determination at all; will neither be Christians nor heathens. These are they who are spoken of in Rev. iii. 15, 16 : “I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot : so then, because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth.” Ezek. xx. 39, “ As for you, O house of Israel, thus saith the Lord God, Go ye, serve ye every one his idols, and hereafter also, if ye will not hearken unto me : but pollute ye my holy name no more with your gifts, and with your idols." These are they spoken of in 2 Tim. iii. 7: Ever learning and never coming to a knowledge of the truth.”

2. If you still refuse to come to a determination whether to be Christians or not, how just will it be, if God shall give you no further opportunity! If you refuse to make any choice at all ; and after all that hath been done to bring you to it, in setting life and death so often before you, in calling and warning you, if you will not come to a determination, how just will it be, if God shall wait no longer upon you, if he shall, by his unalterable sentence, determine the case himself; if he shall fix your state with the unbelievers, and teach you the truth and eligibleness of religion, by sad and fatal experience, when it will be too late for you to choose your portion, and the offer will be no more made you!



PROVERBS Xxvii. 1.-Boast not thyself of to-morrow; for thou knowest not what a day may bring forth.

The design of the wise man in this book of Proverbs, is to give us the precepts of true wisdom, or to teach us how to conduct ourselves wisely in the course of our lives. Wisdom very much consists in making a wise improvement of time, and of the opportunities we enjoy. This is often in Scripture spoken of, as a great part of true wisdom; as Deut. xxxii. 29, “O that they were wise, that they understood this, that they would consider their latter end !" And Psalm xc. 12,“ Teach us so to number our days, that we may apply our hearts unto wisdom.” So the wisdom of the wise virgins is represented as consisting much in this, that they improved the proper season to buy oil.

Therefore the wise man in these books of Proverbs and Ecclesiastes, agreeably to his design, insists on this part of wisdom. He tells us the advantage of seeking Christ early, Prov. vii. 17. And advises us to DO WHAT OUR HAND FINDETH TO DO, WITH OUR MIGHT, Eccles. ix. 10. He advises young people to remember their Creator in the days of their youth, while the evil days come not, in which they shall say they have no pleasure, Eccles. xii. 1. So here in the text he advises us to a wise improvement of the present season.—In the words are two things to be particularly observed.

1. The precept not TO BOAST OF TO-MORROW ; i. e., not to speak or act as though it were our own. It is absurd for men to boast of that which is not their own. The wise man would not have us behave ourselves as though any time were ours but the present. He that boasts of to-morrow, acts as though he had to-morrow in his possession, or had something whereby he might depend on it, and call it his own.

2. The reason given for this precept; FOR THOU KNOWEST NOT WHAT A DAY MAY BRING FORTH. It is a good reason why we should not behave ourselves as though the morrow were our own, that indeed it is not our own; we are not sure of it; we have no hold of future time; we know not whether we shall see the morrow : or if we do know that we shall see it, we know not what we shall see on it.

DOCTRINE. We ought to behave ourselves every day as though we had no dependence on any other day.

In handling this doctrine, I shall (19) briefly say something which may be needful to prevent misunderstanding. (2.) Show what is implied in this doctrine. (3.) Show when men behave themselves, as if they had dependence on another day. (4.) Show why this should be avoided.

I. To prevent a misunderstanding of the doctrine, I observe to you, that it is not meant, that we should in every respect behave as though we knew or concluded that we should not live another day. Not depending on another day, is a different thing from concluding, that we shall not live another day. We may have reason for the one, and not for the other. We have good reason not to depend on another day, but we have no reason to conclude, that we

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