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DECISION OF CHARACTER
IF a heathen should visit this country in order to ascertain what our religion was, and whether it was such as it became him to embrace, he would be altogether at a loss what judgment to form respecting it. From what he saw and heard in our churches, he would form a most favourable conclusion: he would say, Those people worship one God: they approach him through one Mediator, who died for them on a cross, and now lives to make intercession for them in heaven: they receive from God a divine almighty Agent, whom they call the Holy Spirit; through whose gracious operations they are enabled to turn from sin, and to walk in the ways of righteousness and true holiness. They are certainly a holy people; for from time to time they entreat of God that they may be enabled to live a righteous, sober, and godly life, to the glory of his holy name. But if he followed us home to our houses, he would begin to doubt whether we had any religion at all amongst us. He would find no worship of God in our families; perhaps none, or at best a mere formal worship, in our closets: he would hear nothing about religion in our daily conversation: he would see nothing in our conduct that would distinguish us from the better sort of heathens, and much that the more decent heathens would be ashamed of. He would therefore conclude, that we had no fixed opinion about religion at all; that we did not believe our own creed; and that we thought people would be as happy without any religion, as even Christianity itself could make them.
Such was the state of Israel of old, except that there was an outward idolatry established amongst them, whereas the idols which we worship have their temples only in the heart. To bring the Jewish nation to a more consistent state, the Prophet Elijah expostulated with them in the passage before us; and, for their conviction, proposed to put it to the trial, whether Baal or Jehovah were the true God.
We do not intend to consider the text as connected with the history, because we reserve the history for a distinct discourse: we propose at present to illustrate and recommend decision of character.
Now decision of character ought to shew itself,
I. In our sentiments—
To form our opinions strongly upon doubtful points, or without sufficient evidence, is no part of that character which we wish to recommend: on the contrary, we would advise all to examine carefully every sentiment before they embrace it, and, when they have “proved all things, then to hold fast that only which is good.” But
The sentiments which we profess to hold, are not doubtful—
[As members of the Established Church, we hold that “there is one God, and one Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all.” We hold also, that “all who worship this God, must worship him in spirit and in truth;” and that it is not a mere bodily service that he requires, but the service of the heart, and the entire devotion of the soul. Respecting these two points, the proper object of our service, and the service which we are required to render him, we apprehend there can be no doubt at all. Whether we consult the precepts of the Gospel, or look at the examples of the holy Apostles, the matter is equally clear; we can have no doubt but that it is both our duty and our privilege to serve God, yea to serve him with our whole hearts — — —]
On these things therefore our minds should be fixed and decided—
[If we consult the opinions of those around us, we shall be continually wavering in our judgment. But it is not from the vain conjectures of men that we are to form our sentiments: let men speak as they will respecting the propriety of serving Mammon, and of being satisfied with mere forms of godliness; let them agree to call every thing else by the odious terms of fanaticism or hypocrisy; our judgment must not be in the least altered, unless they will undertake to convince us from the Holy Scriptures. The word of God is the only standard of true doctrine; and to it we must adhere, though the whole universe should oppose us. The number of Baal’s prophets gave them no advantage with respect to truth; nor were Elijah’s sentiments the more questionable, because he alone was found openly to maintain them: truth is the same, whether maintained by many or by few: and when we know what is truth, we should suffer no considerations whatever to invalidate its force, or to obstruct its influence.]
But decision of character must shew itself also,
II. In our conduct—
The only use of right sentiments is to regulate our conduct. When therefore we are convinced that there is a God who has a right to all the love of our hearts, and the service of our lives, we should then set ourselves to serve him,
1. With ardour—
[Lukewarmness is but ill suited to the service of our God. “We might as well be altogether cold, as neither cold nor hot.” We should be “fervent in spirit, while we serve the Lord.” Do we pray to God? we should “pour out our souls before him.” Do we render thanks? we should call forth “all that is within us to bless his holy name.” “Whatever our hand findeth to do, we should do it with our might.” The people who contended in the games, whether they ran, or wrestled, or fought, should be just representations of us: yea, inasmuch as our contests are more important than theirs, our exertions should be proportionably greater.]
2. With fortitude—
[No man can engage heartily in the Lord’s service without finding much to try his courage. To be a thorough Christian, especially in some circumstances, requires as much intrepidity as to face an armed host. Many thousands there are, who could brave death on a field of battle, who yet could not endure scorn and contempt from an ungodly world. But in whatever way we may suffer persecution for righteousness’ sake, we should be ready to meet it: instead of being intimidated by the cross, we should rejoice and glory in it; and account death itself, in such a cause, to be rather an object of ambition than of dread. If only we be convinced that the Lord is God, we should serve him without the smallest concern about the consequences which such conduct may bring upon us.]
3. With perseverance—
[We are as much in danger of drawing back through weakness, as of being turned aside by fear. There are many who have suffered much for the cause of Christ, who yet become “weary in well-doing.” But we must never think that we have attained any thing, as long as any thing remains to be attained. We must “forget what is behind, and reach forward to that which is before.” We must engage in the service of our God, not for a season only, but for life: and as long as life lasts, our motto must be, “This one thing I do.” “If we put our hands to the plough, and look back, we are not fit for the kingdom of heaven.”]
To recommend this decision of character to all who are journeying towards heaven, we observe, it is,
1. The easiest way—
[We know it is not easy to attain such a fixedness of mind and purpose: but, when we have attained it, our way is rendered far easier than when we are halting between two opinions or two courses [Note: Mat_6:22-24.]. The man who has not a fixed principle is doubting and hesitating, every step he takes: but he who inquires simply, What is duty? and, What does my God require of me? has a plain path before him, and has nothing to do but to “walk in it.”]
2. The safest way—
[When a man is desirous of going to the utmost verge of what is lawful, and of conforming to the world as far as will consist with a hope of final salvation, he must often stand on very slippery ground; and it must be a miracle indeed if he do not one day fall. But he who, with a noble contempt of earthly things, is enabled to seek only what shall be most conducive to his spiritual welfare, stands at a distance from temptation, and, by “walking uprightly, walketh surely [Note: Jam_1:8; 2Pe_1:10.].”]
3. The happiest way—
[Any deviation from the path of duty must of necessity weaken the testimony which conscience might give respecting the rectitude of our minds: and it is certain that God will not vouchsafe the witness of his Spirit to those whose hearts are not right with him. These sources of happiness therefore must be closed to those who are not of a fixed decided character. Indeed such persons have very little comfort in any thing: their regard for God prevents their full enjoyment of the world; and their love of the world renders it impossible for them to find any real delight in God. Their prospects of future happiness too are by no means cheering to their souls: for they have reason to fear, that God will not accept the service of a divided heart. On the contrary, the man “who follows the Lord fully,” enjoys now that peace of God which passeth all understanding, and looks forward with confidence to that day, when he shall receive the plaudits of his Divine Master [Note: 1Jn_3:20-21.].
In every view, therefore, decision of character is most desirable: and it is better to maintain a holy firmness with Elijah, though we be opposed by the whole world, than to halt between two opinions, or to be attempting to reconcile the inconsistent services of God and Mammon.]