Indecision in Religion

How long halt yc between two opinions? — 1 Kings xviii: 21.

These were ihc words of the prophet Elijah. They were addressed to a large concourse of people assembled on Mount Carmel. Displeased with the character and worship of the true God, they had generally departed from him. But to quiet their consciences, they had set up and worshipped false gods. Conscience, however, is not so easily pacified. At times, it will admonish the sinner that all is not right. ‘’ Whither art thou going 1 What will be the end of thy course?” It led the idolatrous Israelites to hesitate, and halt between two opinions. They were fearful of the consequences of persisting in the worship of Baal; yet they could not bring themselves to decide to abandon his worship, and engage in the service of God. The prophet attempted to bring them to a decision on this subject. ‘’ And Elijah came unto all the people and said — How long halt ye Ijetween two opinions? If the Lord be God, follow him; but if Baal, then follow him. And the people answered him not a word.”

This subject is applicable to all impenitent sinner?. There is not a sinner in this house, who intends to die without an interest in Christ. And yet many have hitherto neglected the great salvation. When urged to secure immediately their immortal interests, they hesitate — they halt between two opinions; whether to begin a life of religion now, or to postpone the subject to a future opportunity. The text calls upon all such to come to a decided choice. Addressing such, let me inquire

I. Why you have hitherto neglected to come to a decided choice?

II. How long do you purpose to halt 1

I Why have you hitherto neglected to come to a decided choice?

It is not for the vrant of power. I speak now of what is usually denominated power. It is not for the want of faculties which jender you capable of doing your duty. It is true, sinners are represented in the Scriptures as being iinahle in a certain sense to do what God requires. But this inability arises not from the want of fcculties, but from the want of a disposition. They are said to be unable to do, what they have no inclination to do. Thus it is said of Joseph’s brethren that they could not speak peaceably to him. Not because they were incapable of speaking peaceably, but because they hated him, and had no disposition to speak peaceably. When I say therefore, that it is not for the want of power that you have hitherto neglected to come to a decided choice; I mean that you might have done it, had you been so disposed. It is plain that God does not condemn sinners for being unable, in this sense, to do their duty, but for being averse to their duty.

Let us appeal to facts on this subject. There are some sinners now in the prison of hell. Were they able to repent, in the sense above explained 1 Able, or unable, the Lord punishes them, and will punish them to all eternity for not repenting. Is it for the want of power, or for the want of a disposition, that he punishes sinners? Evidently for the latter. It is not for the want of power that you have not repented. In the sense above explained, you have all the power that Christians have — all the power that you will ever have — all that is necessary to enable you to repent. If you had ten thousand times more, it would not give you a disposition to repent. An increase of power will not change the disposition. Nor —

2. Is it because God requires of you any thing unreasonable. God’s commandments are not grievous. What can be more reasonable than that you should be required to love God. If you were required to love a vile and hateful character, it would be hard. But it is not so. It is the perfect character of God. You are required also to repent of sin. Is not this reasonable 1 If you were required to repent of virtuous conduct, it would indeed be hard. But what can be more reasonable than that you shoukl be required to repent of sin, that abominable tiling which God’s soul hateth?

Why do you not love God? Why do you not feel sorrow for sin? Why do you not love to pray and praise, and to perform all the duties of religion 1 Why have you not performed these duties long before this time 1 Not because they are grievous. Is it not more pleasant to walk in the path of duty, than in the path of sin? Are not the ways of wisdom, ways of pleasantness? Is there not joy and peace in believing? Is there not a great reward in keeping God’s commandments? Why then, do you not obey them? Not because God requires any thing unreasonable. Nor —

3. Is it because you have not been instructed in your duty. You cannot plead ignorance on this subject. You cannot say that you did not know that there was a heaven and a hell. You cannot say that you have not been warned to flee from the wrath to come. You cannot say that the Spirit has not striven with you. and that you have not been warned of the awful danger of resisting the Spirit. You cannot say, that you have not been reminded of the uncertainty of life — of the certainty of death — and of the solemn scenes of judgment and eternity. The reason, therefore, that you have not come to a decided choice, cannot be that you have not been warned. Nor —

4. Is it because you have not had time. For what was time given yon, but to prepare for eternity. Life and death have, for a long time, been set before )’ou. From Sabbath to Sabbath, and from year to year, you have been called upon to make your choice. You have found time to sin; and why is it that you have found no time to repent, and pray, and become the disciples of Christ? If you had died yesterday, or the last year, you could not have said that you had not had time to prepare for death. This, then, is not the reason. Nor —

5. Is it because the subject is not important. There are but few who will not acknowledge the importance of the subject of religion. You may feel that you have important worldly business which demands your attention. But in comparison with this subject, it is nothing. All is vanity. ‘^ The fashion of this world passeth away.” After all their labor, and sorrow, the high and the low, the rich and the poor, must meet on the same level, and lie down together in the grave. If you have not been laying up a treasure in heaven, you have been laboring in vain. In comparison with the subject of religion, all other subjects dwindle into nothing. The world itself will soon be destroyed. ‘’The end of all things is at hand.” ‘^ The eaith also, and the works that are therein shall be burnt up.” But the sold is immortal. Of all which you possess, that alone will survive the ruins of time. ^’ What shall it profit a man if he shall gain the whole world and lose his own soul?” Eternal life, and eternal death are before you, and will you say, that the subject is not all-important? If the sinner after suffering in hell for thousands and thousands of years, could then be delivered, the subject would not be so important — and yet, if you really believed that you were condemned to suffer extreme torment for a thousand years, how would you feel? What horror would seize upon you? Would not your case be awful? Would you not be alarmed? But this is nothing compared with the danger to which you are exposed. If the sinner, after suffering in hell thousands and thousands of years, could then hear the sound of pardon, his case woidd not be so alarming. We would not feel so anxious for him. We would not press him so earnestly to attend to the concerns of his soul. But it is not so. W^henthe soul is once lost it is lost forever. There is no other season of probation. The lost sinner must suffer while God exists. The reason, therefore, that you have not come to a decided choice, is not because the subject is not important. Nor —

6. Is it because salvation is not freely offered. The invitation is, ‘’Ho everyone that thiisteth, come ye to the waters; and he that hath no money, come ye, buy and eat; buy wine and milk without money and without price.” ‘’ The Spirit and the bride say come; and let him that heareth, say come; and let him that is athirst come; and whosoever will, let him take of the water of life freely.” “Come for all things are now ready.” Salvation is now freely offered, and always has been; and you may rest assured, that it will never be offered more freely. Nor —

7. Is it because you intend to die without religion. Although you may labor to silence yourfears, and soothe your consciences, yet you cannot always succeed. Although you may cast off’ fear and restrain prayer, yet at times, you cannot but reflect that a day of reckoning is coming. You cannot but think of the shortness of human life, and the transitory natm-e of all sublunary pleasures. You know that you must die and go to judgment. I well know that you intend to die the death of the righteous. So did Balaam. So did thousands who are now in hell. Could you visit the lost spirits in hell, you could not find one who made his calculations to go to that place of torment. I know you do not intend to die without religion. Were you assured that in a few days, you must lie down in eternal sorrows, you would be overwhelmed, and begin to utter the cries and shrieks of the damned. It is evident then, that the reason that you have not come to a decided choice, is not because you intend to die without religion.

What, then, is the reason 1 You have all the power that you will ever have.

God’s requirements are most reasonable.

The terms of salvation will never be altered.

You have time cnougli.

The subject is of overwhelming importance.

Salvation is freely oflfered.

What then, is the difficulty?

In answer to this inquiry, I would say as queen Esther said of Haman. ‘’The adversary and enemy is this wicked” heart. You do not like the duties of religion. Your hearts are so wicked that you will not come to Christ. This is the true reason.

1. The reason why we call upon you to come to Christ, is not because you cannot, but because you will not.

2. The reason why God will punish you for not obeying him, is not because you cannot, but because you will not,

3. The reason why the Almighty power of God is necessary to draw you, is not because you cannot, but because you will not come to Christ.

The whole difliculty is to be explained by correcting the sinner’s views of his own depravity. Only admit that the sinner is so wicked, that he never will do what he can, you will see why we call — why God commands — why he will punish — and why his power is necessary to subdue the sinner’s heart.

Other ways of explaining the difficulty have been ilevised, but they have all failed.

OP DR. NET 1* LET ON. 123

No Other reason, than the one here given, can be assigned, why yon do not love God, repent of sin, and obey all the divine commands. This is the reason which conscience gives. It is the reason which God will give when you shall stand at his bar.

Having ascertained the reason why you have hitherto neglected to come to a decided choice — I proceed to inquire

II. How long do you purpose to halt? How long do you intend to postpone this momentous concern 1 Permit me to bring the question home to your consciences — How long have you already put ofl’ this subject? How many years have you lived without God in the world? How many warnings have you slighted? How long has the Spirit of God been striving with you? How large a part of your probation is gone?

So long God has been waiting to be gracious, — and you have not yet begun to live for eternity.... So many years of your probation is gone, and yet

nothing is done So much

of the precious day of salvation, you have spent worse than in vain.

Once more we beseech you to make a solemn pause. Hitherto all warnings have proved ineffectual. Somelimes like Felix you have begun to tremble in view of a judgment to come. For a moment, you have been alarmed, and have looked about 3’ou with solicitude, while the solemn realities of eternity have rushed upon your view. For a moment, you have been on the point of deciding. But you have gone away, anJ goon all has been forgotten. You have said, “Go thy way for this time, when I have a convenient season, I will call for thee.” Thus the matter has ended in a vain resolution, which has served only to harden the heart. No decided choice is yet made. Now how long do you intend to conduct in this manner? “How long halt ye?” The text demands the time — I pause for you to fix the time now.... Let me remind

you that God sees you Let me also remind

you that God’s Spirit will not always strive.... There is another consideration which you must not forget. Death is certain, and you have no security of life, for a single moment. With these considerations in view, fix the time now when you will attend to the concerns of your souls. And decide as you shall wish yoirhad done, when you open your eyes on the dread realities of the eternal world.

My hearers, if there is nothing in religion, then renounce it. If the Bible is a fable, cast it away. But if it be true, as you profess to believe, why hesitate to obey its precepts? Being true, it is tremendously true.

Ye parents, who never worship God in your families — this subject speaks to you. Your consciences have often been alarmed. You have been almost persuaded to adopt the resolution, “As for me and my house, we will serve the Lord.” But hitherto you have neglected this important duty. Do you not see that you are likely to die as you are? Have you not the greatest reason to npprehend that you will go to the bar of God without having once prayed to God in your families? And yet you do not intend to neglect

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this duty till you die. Why then, halt any longer between two opinions?

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Our subject speaks to those who are in the morning of life. To you, ray young friends, the present is a season of peculiar interest. Many of your companions are anxious for their souls. Some, we trust, have already come to a decided choice. They no longer halt between two opinions. They have chosen the good part which shall not be taken away. They are now ready to leave all for Christ. They no longer hesitate whether to pursue the vanities of the world, or engage in the duties of religion. They are now about to bid you a long — an eternal farewelL At such a crisis, many anxious thoughts arise in your minds. While you see one and another of your companions leaving you, you cannot but reflect that you too have souls to be saved or lost. But still you halt between two opinions. On the one hand, you are unwilling to leave your sinful pleasures and companions. You are afraid of incurring the displeasure of God’s enemies. You are ashamed to have it thought that you have any concern for your souls. You are ashamed to come out from the world, and openly espouse the cause of Christ* You are ashamed of Christ. On the other hand, you know that ‘’ the friendship of the world is enmity with God;” and that “the companion of fools shall be destroyed.” You know that the season of youth will soon be over and gone forever. You know that you must die, and go to the judgment. You know that the Spirit of God will not always strive — that your day of grace is limited, and that you will soon have passed the bounds of divine mercy*

At times, these thoughts ahirm you. Is it not so, my

young friends?

Perhaps, you are now upon the point of deciding. You have been before. Your condition is no better, but is continually growing worse. How long will you trifle with your souls? This indecision is the high road to perdition — It is the path which all the wicked have trod, who have gone down to hell before you. They went halting between two opinions — flattering themselves that they should escape the second death. And you are treading in their steps. My young friends, God will not be mocked. The business of religion, above all others, requires decision. God requires the whole heart. He will have that, or he will have nothing. You are required without delay to break off your sins — to come out from the world — to leave all — to take up every cross, and follow Christ. If you halt at this, Christ will have nothing to do with you. If you are ashamed of him, he will be ashamed of you.

You may think to obtain the favor of God by giving him a part of your services. Some have thus attempted to compromise with their Maker. Being ashamed of Christ, they have resolved to be religious in secret, and openly to serve the world. But you will not succeed in this atlempt. “No man can serve two masters.” You may in this way, obtain a false hope; but you will not secure the favor of God. God will abhor all that you do. If you are not willing to engage in all the duties of religion, and to make an unreserved consecration of yourselves to God, you may stop where you are. The path to heaven is too strait.

The righteous who take to themselves the whole armor of Godj will be scarcely saved.

Do you fear the reproach of your companions? Are you so weak, and so timid? Think what is the breath of an enemy of God, to the blast of the soul by the breath of the Almighty. If you fear the frown of a fellow worm, how will you stand in judgment with an angry God? Be entreated to stand halting no longer. Go one way or the other, with all your hearts. Life and death are now set before you, and God is witness to the choice you make.

In view of all that God and religion require, ‘’ how long halt ye?” In view of all the scorn and contempt of wicked men, “how long halt ye?”

Finally: — If the joys of heaven will not allure — if a bleeding Saviour has no charms for you — if the thunder of his vengeance does not strike terror through your guilty souls; — then halt no longer — go on — “Rejoice, O young man in thy youth; and let thy heart cheer thee in the days of thy youth.” Cast off fear and restrain prayer — trample under foot the Son of God — Resist the strivings of the Holy Spirit — Sport with eternal’ vengeance and defy the thunders of the Al mighty” — But remember, that your fair morning will soon be turned into darkness. When your course is run, your bodies will fall into the grave, and your souls into the hands of the livino God.