The Young Man Entering Life Undecided in Religion

“And Elijah came unto all the people, and said how long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him.” — 1 Kings xviii. 21.

The scene to which the text refers, and of which it forms a part, is one of the most sublime and the most important to be found in the whole range of universal history — being no less than the great trial between true and false religion in answer to the challenge of Elijah, and which terminated so gloriously in the complete triumph of the former. A strange and almost incurable propensity to idolatry has ever been evinced by the human race, obviously springing from that depravity of their nature which made them crave after deities congenial to their own moral taste. The spirituality and purity of the true God offended them. They could not be content with a religion of which faith was the great principle of action; but coveted objects of worship which could be presented to the senses, and which would be tolerant of their vices. Among the idol gods of antiquity, Baal sustained a distinguished place,* Such is the power of example, espe-

* The name Eaal is a common appellative, and was originally employed to designate the true God; but when idolatry arose, it was ap.

INDECISION IN IlELIGICUS CHARACTER. 67

cially when it falls in with our corrupt inclinations, that the Jews, notwithstanding the revelation they had received froii God, and the care he took to preserve them from the abominations of the surrounding nations, often forsook the worship of Jehovah for idols, or attempted to incoporate idolatry with Judaism. The kingdom of the ten tribes was in this respect the most guilty. Ahab, one of the wickedest of their monarchs, had married Jezebel, the daughter of the king of the Zidonians, by whom Baal was worshipped. Through the influence of this wicked woman, the worship of Baal was patronized to a enormous extent in the kingdom of Israel.

pYied to the various objects of false worship. It is supposed by some that as the worship of the heavenly bodies was the first departure from the true religion, Baal was the representative of the sun. This was the God of the Phoenicians, Carthaginians, the Assyrians, Babylonians, and indeed of many other nations; by whom he was variously designated Baal, Belus, or Bel. This deity, under other names, was probably the Chronos of the Greeks, and the Saturn of the Latins. It is a little remarkable that we do not find the name Baal in use east of Babylonia, but it was general west of it, to the very extremity ot Europe, including the British Isles. The worship of Bel, Belus, Belenus, or Belinus, in an incorporation with Druidical rites, was general throughout the British Islands; and certain of those rites and observances are still maintained among us, notwithstanding the establishment of Christianity through so many ages. A town in Perthshire is called Tilliebeltane, i. e., the rising-ground of the fire of Baal. In Ireland, Bel-tein is celebrated on the twenty-first of June at the time of the sols-tice. A fire is kindled on the tops of the hills, and the members of the families pass through the fire, which they account a sign and means of good fortune for the year. Bel-tein is also observed in Lancashire. In North Wales, a similar ceremony is now observed on the first of November, when the people run through the fire and smoke, each one casting a stone into the fire. If this be correct, we have still the relics of Baal among us at the distance of more than three thousand years. This is a curious fact in archaeology. See Watson’s Biblical Dictionary.

Against this abomination the prophet Elijah, with the dauntlcsr courage of a reformer, set himself in determined opposition After reproving the monarch and rousing against him the malignity of Jezebel who sought his destruction, he sent a challenge to Ahab, to put the claims of Baal and Jehovah to a fair and decisive test. In an evil hour for the credit of Baal, the challenge was accepted: the scene of contest was the solitudes of Mount Carmel, overlooking the Mediterranean sea: the decision was to be made by each party preparing a sacrifice, and calling upon their God to answer by fire. It was an august and awful spectacle; the question to be determined was to whom rightly belongs the throne of Deity. There on one side were Baal’s priests, arranged in troops, to the number of four hundred and fifty, patronized by the monarch and his wife, full of confidence, and flushed with hopes of victory. On the other appeared one solitary man — unaccompanied — unbefriended — unpatronized — unprotected by a single individual that was visible to the eye of sense. That solitary individual was Elijah, the prophet of the Lord. Calm and undismayed: strong in the Lord and in the power of his might; assured of the triumph that awaited him; he surveyed the array of priests, the frown of Ahab, and the malignant eye of Jezebel flashing fury and revenge. What dignity in his looks, and what majesty in his deportment. The congregated thousands of Jewish spectators witnessed, in awful silence, the preparations. Heaven, with serene confidence, and hell, with dread and dismay, watched a scene, which not only for that occasion, but for all time, was to decide whether Jehovah or Baal was the true God. How much was at stake — what interests were involved — what a question was to be decided! One can imagine all nature was hushed in dread suspense — that the waves of the Mediterranean ceased to roll — that the winds of heaven were still — that the forests of Carmel were listening. In this critical moment of our world’s moral history, the prophet broke the solemn silence which reigned for a while over the scene. Advancing to the assembled multitude of Israelites, he said, “How long halt ye between two opinions? If the Lord be God, follow him; if Baal, then follow him. Ye are not yet in conviction, .quite alienated from the Lord God of your fathers, the God of Abraham, and Isaac, and Jacob; but your allegiance is shaken, and you are divided in opinion and practice between Jehovah and Baal. Your irresolution is as guilty as your suspense must be painful; and your indecision is as uncomfortable as it is dishonorable and wicked. Ye worship Baal. I worship God. I am here to prove which has the rightful claim to your fealty and obedience* Upon that which 1 now propose 1 will rest the issue of the present contest. Let each party prepare a sacrifice, and call upon his God; and the God who answers by fire, let him be considered as the true God.” You know the sequel;* and I drop the narrative, only turning back for one moment to dwell upon the indecision of the people: they halted between two opinions. Yoio wonder at their indecision, and conJemu them with language of severest reprobation; and very justly so. But do you not in this also condemn yourselves? Are not you undecided in a case which if not so palpable to the senses, is no less plain to the judgment?

* Infidel wits have flippantly asked, ‘’ Where did the people get the water to fill the trenches at the command of the prophet, since the drought had caused all the water of the land to fail?” They forget, as they generally do, when they offer skeptical observations, the one main fact of the case, that the scene of the contest was very near the sea-shore.

But before I describe the nature, and pronounce the character of your indecision, let me set before you the opposing parties in reference to which it is maintained. This house shall be to you what Mount Carmel was to the assembled Israelites — the place of challenge, of trial, and decision. There on the one hand is the Lord God of Hosts, the Jehovah of the Jews, under the fuller and clearer manifestation of himself, as the God and Father of our Lord Jesus Christ — there is his minister, demanding the acknowledgment of his claims — and there is laid down his service in the faith, hope, and love of the gospel. On the other side is the modern Baal, in all the various forms under which he presents himself as the object of human idolatry. It is true you are not called, invited, or disposed, to bow the knee to idols of wood, stone, or metal, either graven or molten — either in the fascinating forms of classic mythology; the rude images of barbarous worship; or the grotesque and monstrous creations of Hindoo polytheism. These, however, are not the only ways in which idolatry may be practised. What, in fact, are most of the objects of false worship but the evil qualities and passions of man’s fallen nature — visible embodiments of his own lusts and pleasures exalted to the skies, to be thence reflected back with Olympian charms and splendors; or sent down to the infernals, to receive the stamp of their authority and malignity, and to come from either place with a sanction and a power to make men wicked .? Every one has a god, and if man does not love and worship Jehovah, he will make a deity of his own image, and this deity cannot surpass himself.

Survey, young men, the idols which you are called upon from many quarters to worship, and between which and the only living and true God — O unutterable folly and sin! — you

INDECISION IN RELIGIOUS CHARACTER. 7l

are hesitatiDg. Among them, sustaining a high place, istho

idol of SENSUALITY,

“That reeling goddess, with a zoneless waist,”

decked out with all that can pollute the imagination, inflama the passions, or excite the propensities of a youthful heart. Before this image multitudes of devotees of both sexes bow the kuee and offer the most costly sacrifices of property, health, principle, and reputation. Near this is the bewitching and smiling image of worldly pleasure, with the sound of music, the song, and the dance, alluring the giddy and thoughtless to its orgies, and thus throwing the spell of its fascinations over the imagination of multitudes who go merrily to their ruin. Mammon, the sordid deity of wealth is there, glittering with gold, and offering riches to its eager followers as the rewards of their diligent and faithful adherence. Its liturgy is the cry of “money, money, money;” and its sacrifices — notwithstanding its large promises of happiness — the time, the bodies, the soul, the principles, and the comfort of its worshippers; and its officials are the greedy speculators and commercial adventurers of our country and our age. There is also the Baal of infidel SPECULATION, with false philosophy as its high priest to conduct the ceremonial; and by the promises of intellectual freedom from the shackles of superstition, inviting the youthful aspirants after mental liberty, to come into its service. Near this is the shrine of general knowledge. This, however, is evil only when it is raised into the place of faith, piety, and virtue; but which when it is thus exalted above the knowledge of revelation, is the Minerva of the idolatrous Pantheon. Nor must we leave out the idols of FALSE RELIGION, the chief of wMch is Popery — the antir-Christ of the Apocalypse — the Man of Sin” described by the apostle, as “sitting in the temple of God and exalting itself above all that is called Grod.” This idol, taking tho name of Christ as its designation, assuming the cross as its symbol, and boasting of an apostle as its chief minister; enriched by wealth — venerable for antiquity — dignified by learning — decorated by sculpture, architecture, and painting — and which adding the profoundest policy, and most serpentine craft, to all these other dangerous qualities, has fascinated countless millions; and notwithstanding the monstrous absurdity of its doctrines, the blood-stained page of its history, and its hostility to the liberties of mankind — is now putting forth the most arrogant claims, and making the most audacious attempts, for the conquest of our country.

Such are the principal idols which oppose themselves to the King, eternal, immortal, invisible, as the claimants of your heart. Such are the objects which have induced an iudetermination in your minds whether you shall serve them or your Creator, Preserver, and Benefactor.

By the undecided in religion I do not intend the confirmed infidel, profligate, or scoffer; or those who live in total and absolute rejection of religion. These are not undecided; they are in the fullest sense decided; they have made up their minds, though unhappily on the wrong side. They have chosen their God, and are the determined and devoted worshippers of Baal. They are decided irreligionists. They have hardened their hearts, seared their consciences, and perhaps outlived all misgivings upon the subject, except it be an occasional qualm in a season of dying or of sickness. They even congratulate themselves upon their having thrown off all the weaknesses and fears of superstition, and upon their being now enabled to pursue their downward course nnchocked by the restraint of conscience, unterrified by the spectres of imagination. Unhappy men — blind, and glorying in their blindness — benumbed in all their moral faculties, and exulting in this dreadful paralysis — with every tie cut that held them to a Life of piety and feeling, and accounting it a privilege that they are drifting unobstructed to perdition — determined to be lost, and rejoicing that nothing now crosses their path to perdition.

The undecided in an, generally considered, is the irresolute man — the man thinking of two things, but absolutely choosing, with full and practical purpose, neither — the double-minded man — the man who is like a light substance ever floating between two objects, now carried by force of the tide towards one, and then towards the other.

Perhaps tho subject of indecision will be better understood if we consider its opposite, and show what is meant by decision. By decision in religion I do not mean merely the choice of a creed, or a decision between conflicting theories of religious opinions. This is all very well, and very proper, and to a certain extent is involved in the decision I am recommending. A man ought not to be undecided either in regard to religious doctrine, or ecclesiastical polity. It is incumbent upon him to make up his mind on the question at issue between the advocates and opponents of secular establishments of religion; between the unitarian and triniiarian views of the Scriptures, and other theological matters. These things are important, and his opinions should be formed and fixed upon the ground of satisfactory evidence, and his mind being once made up, he should hold fast what he believes to be truth, nor allow his convictions to be shaken by the difiiculties, sophistries, and plausibilities brought against the views he has espoused. Religion however, is something more than opinion — something more than ecclesiastical relationship — something more than ceremony — it is not only light, but life — its seat is not only in the head, but in the heart — it is a thing of the will, affections, and conscience, as well as of the intellect, and memory, and bodily organs. It is deep conviction of guilt in the sight of God — a humbling sense of corruption of nature — true faith in Christ as the great atonement — peace through belief in the gospel — supreme gratitude and love to God — a spiritual and heavenly mind — and a holy life. It is the mind of Christ — the image of Grod — the Bible lodged in the heart as the rule of the inward and outer life — a God-wrought, heaven- descended, eternally -living thing.

To be decided then, is the intelligent, deliberate, voluntary, entire and habitual yielding up of ourselves, through faith in Christ, and by the aid of the Holy Spirit, to God; to enjoy His favor as the chief good, to make His will our fixed supreme rule, and His glory the chief end of our existence. It is making God the supreme object — salvation the supreme business — eternity the supreme aim. Not talking about it — wishing it — intending it — but conscientiously doing it. Such a man says, “I have made up my mind — I am resolved — I am for God — for Christ — for holiness — for salvation — for heaven — for eternity — my heart is fixed.”

To be W7idecided is to be in a state of hesitancy, irresoluteness, unfixedness. An undecided man is occasionally impressed; at other times in a state of total indifference. His judgment inclines to religion, and sometimes nearly draws round his heart. He goes out half-way to meet it: then turns back again. Now he looks towards true Christians as the happiest people, then he hankers after the company and amusements of the people of the world. He cannot quite give up the suLject, nor can he fully embrace it. He has occasional impressions and wishes, but no fixed, deliberate choice. In this hesitating, undecided, irresolute state of mind, very many are to be found. Yes — indecision is fearfully common; perhaps among those whom I now address, the most common state of mind. Comparatively few are decidedly pious — still fewer, I hope and believe, decidedly infidel or immoral; the bulk are mid-way between the two — hesitating, halting, turning away/ro7?i the one, but not turning to the other. How shall we account for this y

It is not for the want of adequate information on the nature of the two claimants and the justice of their respective claims. Of this you have all possible and necessary particulars in the Scriptures. You are not left to the dim twilight of nature and the deductions of your own weak and fallible reason. The sun of revelation has risen upon you in full-orbed splendor, and walking amidst his noon-tide glory, you see on every hand the character and the claims of God You know not only there is a God, but who and what he is

You are not destitute of natural ability — you are mit hindered by Divine sovereignty — there is no invincible power of natural depravity — you cannot plead a want of time, means, opportunity — you do not justify and perpetuate it on the ground of Scriptural difficulties — nor on the inconsistencies of professors. Sometimes you may feel inclined to plead these things, but the plea is soon given up.- No, the causes subsidiary to the power of inward corruption, -are these: —

Many do not properly consider the necessity of decision and the sin of hesitation. The subject has never seriously engaged their attention. If so, it is high time it should. Begin now — God demands it — reason demands it — the importance of the matter demands it. On what is decision s« necessary as on religion? This is the business of the soul — of salvation — of eternity.

Not a few are wanting in moral courage — they knov* what they ought to be and to do — but they have friends, whose frown they dread, or companions from whose laugh they shrink. This is very common: and thus multitudes flee from the frown of man to take shelter under the frown of God, propitiate their friends by the sacrifice of their souls, — throw away religion and salvation to escape from a jest, — and make themselves the laughing-stock of devils, to avoid the ridicule of fools. Young men, will you be jeered out of heaven and salvation y What, be turned from your eagle flight to immortality, by the ridicule of owls and bats y

In many cases some one hesetting sin keeps from decision. That one sin exerts an influence over the whole soul and all its purposes — benumbing its energies, beclouding its moral vision, bewildering its steps, and enfeebling its efibrts. Such persons could give up all but that one sin; but that they cannot part from. How melancholy, how dreadful, to be willing to perish for that one sin! Rather than pluck out that right eye, or cut ofi” that right hand, to suffer the loss of the whole body! How infinitely better and more noble would it be, by one mighty struggle, aided by Divine grace, to burst that chain and decide for God. Consider well, if this is not, the cause of indecision in your case, and if it be, perceive the necessity of your resolutely and immediately directing your vigorous resistance against that hindrance. When you have mastered that mightiest of your spiritual foes, you may then hope that the greatest obstacle is surmounted; and that the subjugation of your other enemies will be a comparatively easy conquest. But till that is done,

INDECISION INT RELIGIOUS CnARACTER. 77

nothing lnA be done to purpose; and he that has been haUing between two opinions, and wavering in his practice, will be halting and wavering still.

There are some who like Felix have trembledj and dis missed the subject for a more convenient season. They give neither a direct negative, nor a direct affirmative, to the solicitations of judgment and conscience; but put them aside by saying, “I will think of it when I have opportunity, I am busy nowy Here and there one goes further still, — they intend, actually intend to be decided at some time or other* They forget the uncertainty of life — the frailty of human resolutions — the thousand incidents that are continually rising up to occupy and divert attention — the ever increasing improbability of coming to a decision if the subject be postponed from the present moment — and above all, the demand of God for immediate decision. Now is the accepted time: now is the day of salvation. There is a world of importance in that seemingly insignificant word, Now. Millions have been ruined for both worlds by overlooking the momentous significance of the all eventful Now. Sermons might be preached — volumes might be written — rhetoric might be employed, to enforce the import of that monopyllable Now. Remember “he that is now good will in all probability be better — he that is now bad will become worse — for there are three things that never stand still, vice, virtue, and time.”

Perhaps as a hindrance to decision might be mentioned, mistaken views of what is requisite to come to this state oj mind. Two opposite errors are indulged; some persons throwing out of consideration the free agency of man, and others the sovereign grace of Grod. The former supposing that man can do nothing, they attempt nothing, but wait

78 THE YOUNG MAn’s FRIEXD.

passively for the spirit of God: the latter, on the contrary believing that man is and does every thing in religion without God, never seek by prayer nor expect by faith, the aid of the Divine Spirit. Both are wrong, and therefore both fail. In all things, both in nature and in grace, God’s doings and man’s doings go together. Man works, and God works. Man’s efforts are not superseded by Divine grace, nor Divine grace superseded by man’s efforts. This dualism which pervades all things, is especially conspicuous in the Bible, and has its culminating point in the conversion and sanctification of the human soul as set forth in that wonderful passage,” Work out your salvation with fear and trembling for it is God that worketh in you to will and to do of his good pleasure.’^

Having stated the causes of indecision, I now go on to consider its characteristics.

1. Is it not IRRATIONAL? What is reason given us for but to examine all things that concern us, to weigh evidence to discriminate things that differ, to prove all things, and hold fast that which is good. When man uses his faculties thus, he does what he was designed to do, and answers the end of his being. When he does not, but suffers himself to be swayed and bent different ways, and to float under uncertainties, then he forfeits the great prerogative and most distinguishing advantage of his reasonable nature. The perfection of man is to be like God in his attributes, and among others, in some measure in this glorious one of immutability in that which is good; but to be irresolute and undecided in this, is to live as much at random, and without hold, as if the breath of the Almighty were not in us. “Indeed, unless reason gives us a fixedness and constancy of action, it is so far from being the glory and privilege of our nature, that it is really its reproach, and makes us lower than ’ the horse or mule which have no understanding:’ for they without that, act always regularly and constantly themselves, under the guidance of instinct, a blind but sure principle.” There are two things equ; -distant from sound reason — to decide without evidence, and to remain, in such matters, undecided amidst abundant evidence. To be undecided in religion comes under the latter condemnation. The irrationality of indecision is also in proportion to the importance of the matter to be determined. Young men, I appeal to your understanding against this extreme folly. What, is religion the only matter on which you will not make up your mind? Religion, which comes to you in God’s name, and asserting his claims? Religion, which affects your own well-being for both worlds? Religion, which all nations have confessed generally by their rites, ceremonies, and creeds, to be man’s supreme interest? Religion, which relates to the soul and her salvation, eternity, and its unalterable states? Religion, your highest end of existence, and noblest distinction of reason? What this, the matter to be left in a state of unsettledness and hesitancy .? When such means and opportunities are furnished for coming to a conclusion? When the Bible, with all its evidences, doctrines, promises, and precepts, is ever in your hand and appealing to your intellect and heart, your will and conscience, and even your imagination? When the pulpit and the press are ever calling your attention to the subject, and aiding your inquiries? Undecided whether you shall be saved or lost for eternity; whether you shall answer or defeat the end of your existence? Whether you shall run counter to God’s design in bringing you into being, or fall in with his merciful purposes concerning you y Call yoi#thi3 reason? Talk not to me of your rationality; boast not to me erf’ your high intellectuality in pursuing literature, science, or the arts: I say, the man who remains undecided in religion — who has not settled the question of God, the soul, salvation, and eternity, is, whatever stores of knowledge he may have acquired, or whatever opinion he may have formed of himself, a learned maniac, a philosophical lunatic, a scientific idiot.

2. I go further, and say that indecision in religion is contempiible. Whatever may constitute the heauti, of character, decision is its power. There is something noble and attractive in the spectacle of an individual selecting some one worthy object of pursuit, concentrating upon it the resources and energies of his whole soul; holding it fast with a tenacity of grasp, and following it with a steadiness of pursuit, which the ridicule of some, the frowns of others, and the ignorant surmises of all, cannot relax: clinging the closer to it for opposition, gaining courage from defeat, and patience from delay. Even where all this decision is displayed in a bad cause, there is something terrifically grand about it. Hence some have fancied that in this way Milton has thrown too much majesty over the character of Satan. In opposition to this, how despicable is indecision. Foster, in his inimitable Essay on Decision of Character, has set forth this in a very striking manner.” A man without decision of character can never be said to belong to himself; if he dared to say that he did, the puny force of some cause, about as powerful you would have supposed as a spider, may make a capture of the hapless boaster the next moment, and triumphantly exhibit the futility of the determinations by which he was to have proved the independence of his understanding and his will. He belongs to whatever can geize him: and innumerable things do actually verify their

claims on him, and arrest him as he tries to go along; aa twigs and chips floating near the edge of a river, are intercepted by every weed, and whirled in every little eddy. Having concluded on a design, he may pledge himself to accomplish it, if the hundred diversities of feeling, which may come within the week, will let him. As his character precludes all forethought of his conduct, he may sit and wonder what form and direction his views and actions are destined to take to-morrow; as a farmer has often to acknowledge that the next day’s proceedings are at the disposal of winds and clouds.”

True as this is in reference to anything, it is most true in reference to religion. Never, no never, is it so supremely contemptible as in application to this. In such a career and in reference to such an object, to be the slave of impertinences — the poor tame victim of every little incident that can arise — the prey of every insignificant yelping cur that can drive you hither and thither with his biteless bark! O shame, shame upon your understanding, to say nothing of your heart and conscience, when with such a subject as religion to consider and settle, you can allow not merely the most magnificent objects which the world can present, but innumerable, contemptible, and sinful littlenesses, to shake your resolution, to invalidate your purpose, and to keep you halting between two opinions! It is the last and lowest degree of despicableness for a man thinking about glory, honor, immortality, and eternal life, to allow himself to be brought to a stand, and made to hesitate and halt, by matters of the veriest insignificance. What would have been said of the man who in ancient times hesitated whether ha should become a competitor for the Olympic crown, or for gome paltry office in a Grecian village y Or what would alJ the world have said of Julius Caesar had he halted between two opinions, and hesitated whether to pass the Rubicon or give himself up to the celebration of the Saturnalia? Or what judgment should we have formed of Columbus, if, when meditating the discovery of a new world, he hesitated whether to embark on the Atlantic, or engage in picking up shells on its shore r But what are these instances of folly and littleness, compared with that of the man who halts between the infinite and eternal blessings of religion, and the pleasures, acquisitions, and possessions of this world?

3. Indecision in religion is uncomfortahle. If reason is given us to decide upon modes of action, and if in this matter of religion, revelation furnishes us with rules it is most natural we should decide, and altogether unnatural we should remain for another hour in a state of wavering and unsettledness. What is natural is easy, and graceful, and pleasant; and what is unnatural is always awkward and painful. The natural state for the mind to be ia, is first inquiry, and then decision. No mind can be serene and peaceful in a state of suspense and incertitude. May I not appeal to uni^ersal experience for proof, that a man who is acting backwards and forwards — ever divided in opinion — now determining one way and now another — now fixed in purpose, then unsettled and altering the plan — now resolute, now hesitating — and who has thus found no bottom to rest upon, cannot be happy. This is true in reference to everything. A mind thus at odds with itself, even in little things, cannot but be very troublesome — and he, therefore, who would consult his own comfort, should by much self-discipline endeavor to rid himself of this instability of action, this infirmity of purpose. I would not, young men, inculcate the opposite evil of inconsiderate and reckless conduct a headlong course of action begun without examination, and continued without reflection; and which even when discovered to be wrong, is persevered in without alteration, merely for the sake of perseverance, and an unwillingness to confess we are wrong. This is not rational decision, but blind impulse and unreflecting obstinacy. The decision I recom mend is a habit of patient investigation, united with a capability of weighing evidence, and followed by a prompt and resolute determination to do, and to do immediately and perseveringly, the thing which ought to be done. Acquire an ability to say in matters of right, I must, — I can, — I WILL. There is a wonderful potency in these three monosyllables. Adopt them as the rule of your conduct.

But 1 now consider the unhappiness of indecision in regard to religion. I repeat the assertion made in reference to other characteristics, the more important the subject is about which this indecision is maintained, the greater must of course be the uneasiness which it produces: and as religion is the most momentous of all subjects, so the uneasiness resulting from it must be greatest. But even here the uneasiness also varies with circumstances. An amiable youth who had not fallen into vice, but has kept entirely within the boundaries of virtue, and has not given his heart to God and made religion his supreme business, may not, and cannot have a poignant remorse for profligacies he has never committed — but even he is uncomfortable; he knows he is not a Christian, in the spiritual sense of the term. His conscience disturbs him — letters from home make him uneasy — awakening sermons alarm him — in the company of the righteous he is not at home — his neglected Bible, given him perhaps, by a mother’s hand, silently reproaches him. He is not happy. How can he be in such circumstances?

He resolves, breaks bis resolution, and adds to bis uneasiness the guilt of broken vows.

In other cases, this indecision is attended with serious aberrations from the path of sanctity and regularity, tbougb not perhaps of morality. In such cases, the mind of a youth whose heart is not bardened, is often in a state of still more painful disquietude and perturbation. It is an impressive truth, that ease of mind, quietness, or rather insensibility of conscience, belongs often rather to the decidedly wicked, than to the undecidedly good: for the former may have bardened and stupified bis conscience so far, till it lets him alone: but be wbo sins, and repents, and then sins again, in a continued circle, is sure to be followed in bis miserable rounds with the reproacbes of bis memory and the lasbes of bis conscience. “His good fits are but the short intervals of bis madness, wbicb serve to let the madman into a knowledge of bis own disease; whereas it would in some kinds of lunacy be much more for bis satisfaction and content if be were mad always” 0 the misery of that man whose life is spent between sinning and repenting — between the impulses of conviction and the drawings of inclination — between the difficulty of forming resolutions, and the guilty consciousness of breaking them — in short, between hopes ever frustrated by disappointment, and fears ever realized by experience. Indecision is its own punishment.

4. This indecision is in the highest degree sinful. You can see this clearly, at once, and impressively, with regard to the Israelites whom the projrhet addressed on Mount Carmel. What a crime to hesitate for a moment between Baal and Jehovah — to be undetermined whether to servo that dumb idol, or the livinsr and true God. You wonder at their stupidity — you are incensed at their impiety. Ycj take sides instantly with the prophet against the people. His zeal is not too burning — his indignation is not too severe — his irony is not too cutting, for the occasion. How horror-struck you would be to witness such senseless impiety But how much less wicked is your conduct, though of course far less gross and revolting, in hesitating whether you shall serve Grod, or any of these mental idolatries — worldly pleasure, infidelity, Mammon, or sensuality. The idols of the heathen are, as we have said, but the vices of the human heart personified, embodied, and made visible to the senses. Human lusts and passions are the archetypes of them all; the one being the abstract, the other the concrete form of idolatry: and how much less guilty is it to bend the knee to an idol, than to bow the heart to a vice? Dwell upon God’s divine glory, his infinite majesty, his ineifable excellence, his boundless, inconceivable beauty, and every attribute of his glorious nature. “To him all angels cry aloud: the heavens and all the powers therein. To him chei’ubim and seraphim continually do cry. Holy, Holy, Holy, Lord God Almighty. The glorious company of the apostles praise him. The goodly fellowship of the prophets praise him. The noble army of martyrs praise him. llie holy church throughout the world doth acknowledge him,” — and there are you a poor frail child of man, halting between two opinions, and hesitating whether you shall serve Him or laal. O what an ineffable insult to God. Every Christian on earth cries out — shame. Every angel in glory cries — shame. Every page of Scripture cries — shame. While God himself, indignantly and awfully, completes the cry of reprobation, and says, “Be astonished, 0 heavens, at this, and be ye horribly afraid.” Consider, then, young men, the crime against God you arc guilty of while undecided. He desires and demands immediate surrender to his claims Yield yourselves unto God, and at once, is his imperative injunction. To hesitate whether you shall serve him, is to be undetermined whether you shall be the friend or foe of Grod — the loyal subject of his government, or a traitor against his throne: whether you shall love or hate him — reverence or despise him — dishonor or glorify him. Every attribute of his nature makes indecision sinful — every gift of his hand aggravates the sin — every injunction of his word carries on the aggravation.

5. Indecision is dangerous. The Israelites found it so; after hesitating and halting between two opinions, whatever slight transient impression was produced by the scenes of Mount Carmel, they went over to the wrong side, bowed the knee to Baal, and as the punishment for their sin, were carried into captivity, and rooted out as a nation from the earth. Indecision on religion is a state of mind fraught with most imminent peril; for when long persisted in, it generally ends in decision upon the wrong side. It gives time for the wicked and deceitful heart to collect and concentrate all its forces of evil — emboldens evil companions to ply with redoubled energy their temptations — encourages Satan to multiply his machinations — and to complete all, provokes God to say, ‘^ My spirit shall not always strive with man. He is tied to his idols, let him alone. Woe be unto him when I depart from him.” Every hour’s delay increases the peril, and exposes you to the danger of being loft of God. But there is a danger in another view of the case: you are entering life and are exposed to all the hazards enumerated in the last sermon; and is indecision, I would ask, a state of mind in which to encounter the dread array y Is it in this halting and unsettled condition that you would

INDECISION IN RELIPtIOUS CHARACTER. 87

meet the perils of your path? Why it is like a soldier going into battle without having settled whibh army he shall side with, and which sovereign he shall fight for. Even the decided youth, who has fully made up his mind on the great subject — who has put on the whole armor of God, and is defended at all points with right principles, good resolutions, pious habits, and well-formed character — even he finds it difficult sometimes to stand his ground against the mighty foes of truth, piety, and virtue. Even he who, grasping the sword of the Spirit, and opposing the shield of faith to the darts of his enemies, exclaims with heroic voice, •’ I am for God and religion’’ and who by his very decision and firmness drives back the assailants of his steadfastness — even he is often sorely tried. How then can the irresolute — the halting — the vacillating stand y What a mark is he for every foe! What a butt for every arrow! His indecision invites assault, and prepares him to become an easy prey to whomsoever will aim to capture him.

But this is not all. There is a danger of dying in this undecided state. Life is uncertain. Your breath is in your nostrils. A fever — an inflammation — an accident — may come upon you any day, and leave no time for reflection, no opportunity for decision. Death often springs upon his prey like a tiger from the jungle upon the unwary traveller. Millions are surprised by the last enemy in an undecided state. They are shot through the heart, with the question upon their lips, “Shall I serve God or Baal?” and are hurried into the presence of the Eternal Judge himself to have it answered there. Dreadful — most dreadful! To meet God, and in and by his presence to have a full exposure of the guilt and folly of hesitating between his service and that of sin! What a question to come from the God of Glory to thfi poor, naked, trembling, confounded soul —” Are Goa and Baal so nearly alike, that you should have halted between two opinions which you would serve?’’ Mark this — in God’s view there is no such thing in reality as indecision — this word is used not to express things as they are, but as they appear. In fact there are but two classes of men, morally considered — the converted and unconverted. The undecided belong to the latter class no less than the infidel and profligate — only he may not have gone to such an extent of actual sin, and may feel more the unhappiness of his situation, and the desirableness of changing it. But the choice of God’s service has not been made, and he will be dealt with as belonojing to the class of those who are atijainst him. Indecision is utterly inconsistent with the character of the godly, the terms of salvation, and the hope of eternal happiness. God will not allow of neutrality, and considers every man who is not decided for him as decided against him, and will treat him as such. No matter that such a man feels the weight of sin’s fetters, and the galling burden of its yoke — no matter that he sometimes feels a desire to escape from its bondage, and makes some feeble and occasional efforts to effect his emancipation — nothing will be of avail to his salvation, but an entire surrender of the heart to God, and a complete and voluntary yielding up himself to his service, as the supreme business of life. There is no promise in all God’s Word to the unstable and wavering — no hope held out of his safety — no salvo provided for his conscience — no middle condition in which he can take his lot between the decidedly good and the decidedly bad.

And now what remains but that I call upon you to renounce your indecision, and in the language of intelligent, deliberate and settled purpose to say with Joshua:” I^it others do what they will as for me I will serve the Lord.’’’* Reject Baal, and surrender to God, without comjproviise and without delay. You cannot have two masters; you cannot have two Gods. You cannot harmonize sin and righteousness, nor reconcile a life of piety and a life of worldliness You must be one thinoj or the other. Religion, if not the first and greatest thing with you, is nothing. To be undecided in such a business is the most irrational state of mind in the whole range of mental conditions. Look in upon your own immaterial, immortal, wonderful spirit, craving after appropriate and adequate sources and means of happiness, and the question is whether you shall satisfy or mock its insatiable cravings. Look up at the Eternal God, your Creator, Preserver, and Benefactor, and the everlasting Paradise of ineffable delights he hath prepared for them that love him, and the question is — whether you shall submit to his claims, enjoy his favor, bear his image, inhabit his high and holy place, or wither away for ever under banishment from his presence, and the effect of his curse. Look down into that abyss of woe which divine justice hath made ready for those who serve not Grod, and the question is — whethei you shall escape that awful retribution upon sin and unbelief, or endure its intolerable burden for ever and ever. Look on to the ever-rolling ages of eternity — that interminable existence whose perspective no eye but the Omniscient one can reach — and the question is whether that endless being shall to you be an ocean of bliss or a gulf of torment and despair. Undecided on such questions! If such conduct is known in heaven, how must angels wonder at the folly of mortals hesitating whether they shall inherit their bliss: if it be known in the abode of apostate spirits, how must those once dignified, but now degraded beings, marvel with uttermost astonishment, that sinful men, in danger of their misery should hesitate about escaping from it. Infidels, scoffers, and men of profane minds, may scoff at these appeals to the awful realities of eternity; just as many a felon, who has expired at the drop, once made himself merry and seasoned his mirth with vulgar jokes about the gallows. Miserable wretch, he found at last that execution was a dreadful reality, with which the most hardened ruffian could no longer trifle. 1 believe, and therefore speak, and by arguments no less weighty than such as are drawn from these eternal realities, I conjure you to remain no longer undecided.

But clearly understand and bear in recollection what it is I require. It is not, as I have said, merely the adoption of any particular set of religious opinions — nor merely joining any particular body of professing Christians — but Repentance towards God — Faith in our Lord Jesus Christ — Holy Living — a character formed and a life regulated by the Word of God. Every known sin must be abandoned, and every Christian virtue practised. Evil companions must be forsaken and your associates be chosen from the godly and virtuous.

If there be a loftiness and nobleness in decision, it is most lofty, most noble in religion. You need not go for instances of this, and for the admiration which they are calculated to afford, to such examples as Foster brings before you in his inimitable essay — to the examples selected from history, to Marius sitting amidst the ruins of Carthage — to Pizarro — to Richard Til. — .to Cromwell: nor even to those drawn from the records of Scripture — to Daniel — and to Shadrach, Meshach, and Abednego: nor to those supplied by Christian martyrology — to John Huss and Jerome of Prague; nor to those borrowed from the annals of philanthrophy — to Howard, to Wilberforce, and Mrs. Fry — these are all grand uupressive, beautiful, but they are not the only ones that may be cited; nor, with whatever lurid or milder radiance they may be surrounded and emblazoned, are they those which are the most appropriate for you to contemplate, or which perhaps will have with you the greatest weight. Look at that manly, pious young man, who has left the shelter and protecting wing of his father’s house and home, and is now pla-ced in a modern establishment, and surrounded by fifty or a hundred fellow-shopmen, among whom he finds not one to countenance him in the maintenance of his religious profession, and the greater part of whom select him, on account of his religion, as the object of their pity, their scorn, their hatred, or their contempt. Among them are infidels who ply him with flippant and specious cavils against the Bible — pleasure-takers who use every efibrt to engage him in their Sunday parties and their polluting amusements — men of light morality who assail his integrity — a few lovers of science and general knowledge, who endeavor to allure him from religion to philosophy. How fearful is his situation — and how perilous! Usually it would be better to leave it, for how few can hold fast their integrity in such a situation. But there he — this decided, this inflexible, this noble-minded youth — stands firm, unyielding, decided. He is neither ashamed nor afraid of his principles — he neither denies nor conceals them. Before that laughing crowd he bends his knees and prays — in presence of that jeering set, he open his Bible and reads — from that pleasure-taking company he breaks off”, amidst their scoffs, to go to the house of God. He bears the peltings of their pitiless storm of ridicule or rage, unrujffled in temper, unmoved in principle, and only casts upon his persecutors a look of gentle pity, or utters a mild word of expostulation, or silently presents the prayer, “Father, forgive them, for they know not what they do.” He keeps, by hia firmness, the whole pack at bay. Some are half subdued by his wonderful firmness. A secret admiration is bestowed upon him by others, while even they who hate him most, often are astonished most at his inflexible resolution, and it may be that one and another, at length, take hold of the skirt of his garment and say to him, “We must go with you, for we see God is with you.” Talk of decision of character — there it is in all its force, beauty, and utility. I know of no case in God’s world in which it is exemplified with more power than in that. It is not martyrdom literally, but it is so in spirit: and such a youth ranks with confessors, who bear witness for Christ amidst “cruel mockings.” In persecuting times that noble youth would have died for religion upon the scafibld or at the stake. It is a rich manifestation of Divine Grace by which alone it is maintained. It is a sight on which angels might look down with delight, and in respect to which God is ever saying, “Well done, good and faithful servant.”

Young men, behold your pattern. This is the decision for which I call upon you: and call upon you to copy it without procrastination. You no more dare to delay than to deny. Every moment’s hesitation is a moment of rebellion. Youiave no more right to halt than you have to refuse. God’s claim is upon you now, and your next business after hearing this sermon, is to rise and yield yourselves to God. When Pyrrhus attempted to procrastinate, the Roman ambassador with whom he was then treating, drew a circle round him on the earth with his cane, and in the name of the Senate, demanded an answer before he stepped across the line. I do the same: the walls of this building in which you are now assembled, shall constitute the circle in which you are placed, and before you cross that threshold, I demand in the name of God an answer whether you will serve Him or Baal.

Put me not off with the excuse that it is an important matter and requires deliberation. It is important, most momentous, and on that account requires instant decision; and as to deliberation — how much do you require? A year? A month? A week? What! to determine whether you shall serve God or Baal? You have hesitated too long, and another moment’s deliberation is too much.

Excuse not procrastination by the allegation that it is God’s work to change the heart. It is, but it is yours also. The Spirit of God is striving with you while I speak and you reflect. All the influences necessary for salvation are every moment submitted to the appropriation of your faith.

Turn me not away with the purpose and the promise of coming to decision at some future time. Future time! Alas, there may be no future for you. Upon the present hour may be suspended your eternal destiny. This night may be the determining point, for to-morrow you may die, or be given up by God to hardness of heart. I press you, therefore, for immediate decision.

Oh! what an hour is now closing upon you, and what a service! How solemn and how momentous! In what transactions — amidst what spectators — with what results and consequences have you been engaged this evening. Three worlds — heaven, earth, and hell — are at this moment feeling an interest in you, as if your eternal destiny hung upon the appeal now made to you. Amidst the prayers of anxious parents — amidst the labors of an earnest minister — amidst the sympathies of this vast congregation — and rising still higher, amidst the eager hopes of angels, waiting to be ministers to your salvation, and the jealous fears and dread of demons no less eager for your destruction; and above all under the watchful notice of the glorious Redeemer waiting to put you among his disciples, you have been urged to decide for God and religion, against all and aught that can be put in opposition — what shall be your decision? It is recorded of an American preacher that he was once urging similar claims on his audience, and demanding who would be decided? He paused; a solemn silence ensued, which was at length broken by an individual who had been inclined to infidelity, rising, and with strong emotion, simply aa,ymgj I will. The point was that hour decided. From that moment he became a determined, consistent Christian. Young men, who will imitate this example, and say in the hearing of Him to whom the audible voice is unnecessary, I will 1 That monosyllable, uttered in sincerity, will go up to heaven and engage it in a chorus of praise over your decision — will go down to the bottomless pit and exasperate the hosts of darkness with the shame and the rage of a new defeat, — and go throuo-h eternity with you as the source of infinite delight. — Let thi? then be youi- resolution, “I will.”