transmigration and Hebrew traditions

Edwards Miscellanies 969 an 973

In ibid., pp. 323–26, Prideaux states that Pythagoras when in Egypt studied with Zoroastres and the Magians, learned of the immortality of the soul, and was the first Greek to teach it—though he corrupted the doctrine by saying immortality consisted in transmigration of the soul from one body to another. See further, No. 973.

973. TRADITIONS OF THE HEATHEN FROM THE ANCIENT AND JEWS.

In the margins of this entry are the following headings: "Revelation; Future State of Rewards and Punishments; Fall of Man; Right Notions of God; Revelation." Add this to No. 969. "The author of the book De Mundo (dedicated to Alexander) says thus, ''Tis an ancient saying, and running the race of all men, that from God all things, and by God all things were constituted, and do consist.'" Barrow's Works, vol. 2, p. 89.Barrow, Works, 2, 89. The quote occurs in The Christian Faith Explained and Vindicated, in Several Sermons upon the Chief Articles of it contained in the Apostles Creed, Sermon VIII, "The Being of God Proved from Universal Consent."

"Plato, in his Timaeus, p. 105, says, "'We must yield credence to them, who first avouched themselves the offspring of God, and did sure clearly know their own progenitors; it is indeed impossible to distrust the children of the gods, although otherwise speaking without plausible, or necessary demonstrations; but, following law, we must believe them, as testifying about matters peculiarly belonging to themselves.'" Barrow's Works, vol. 2, p. 90.

Plato, speaking of the immortality of the soul and a future state of rewards and punishments, says, "'We must believe the reports of this kind, being so many, and so very ancient.' 

And Cicero says, 'We suppose that souls abide after death, from the consent of all nations.' And again saith he, 'I cannot assent unto those, who have lately begun to discourse, that souls do perish together with bodies, and that all things are blotted out by death; the authority of the ancients doth more prevail with me.' 

And Seneca saith, 'When we dispute concerning the eternity of souls, the consent of men either fearing or worshipping the inferi'" (i.e. the state of things after death) "'hath no slight moment with us.' 

Even Celsus himself (an Epicurean philosopher, and great enemy of our faith) confesses, 'that divine men have delivered it, that happy souls should enjoy an happy life hereafter.'

"The opinion concerning man having sometimes been in a better state (both in regard to complexion of mind, and outward accommodations of life), but that he did by his willful miscarriages fall thence into this wretched condition of proneness to sin, and subjection to sorrow, was an ancient doctrine (if we take Plato's word); and concerning it Cicero hath these remarkable words: 

'From which errors and miseries of human life we may conclude, that sometime those ancient prophets, or interpreters of the divine mind in the delivery of holy mysteries, who have said. that we are born to undergo punishments for the faults committed in a former life, may seem to have understood somewhat' 

('Tis true those authors assign this fall to the souls [of] singular persons in a state of preexistence; but it is plain enough, how easy it might be to mistake and transform the story.)" Barrow's Works, vol. 2, pp. 91–92.

There were some things that were very general among the heathen nations that they did not receive from the first fathers and founders of nations, but from the Jews or their ancestors, as particularly the practice of "paying tithes (that very determinate part) of the fruits of the earth, of the spoils of war, of the gains of trade, by way of acknowledgment and thankfulness to the donor and disposer of all things." See Dr. Barrow, vol. 2, p. 93. 

Aristotle's words in his Metaphysics, 12:8, are very remarkable: "'There were,' saith he, 'things conveyed traditionally by the primitive and ancient men, and left in a fabulous dress to their posterity; that there are these gods, and that divinity maintains (or encompasses) all nature: but other things were to these fictitiously superinduced for persuasion of the vulgar sort, and for the use of laws and public commodity: hence they speak of the gods, as having an human shape, or resembling other living creatures, and other things consequent upon, or agreeable to these sayings; from which things, if we separate that only which was first delivered, that they deemed the gods the first beings, we may suppose what they said divinely spoken. 

And 'tis according to probability, all art and philosophy being, as might possibly, often invented and lost again, that even these opinions of them have as relics been preserved until now: the opinion then of our fathers, and that which came from the first men, is only thus far manifested to us.' 

Thus did that philosopher, with a sagacity worthy so great a man, discern that through that coarser ore, consisting in great part of dross and feculency, a pure vein of truth did run down from the source of primitive tradition." So Dr. Barrow, vol. 2, pp. 94–95.

"'There is,' saith Cicero, De Divinatione, 'an ancient opinion, drawn even from the heroical times,[…] that there is among men a certain divination, which the Greeks call prophecy (or inspiration), that is a presensionI.e. foreknowledge or foresight. and knowledge of future things.'" Barrow's Works, vol. 2, p. 99.Barrow, Works, 2, 99, in The Christian Faith Explained and Vindicated, Sermon IX, "The Being of God Proved from Supernatural Effects."

This is a very great argument that the heathen nations borrowed many things from the Jews and Jewish patriarchs in their principles and practices, that several great nations used the rite of circumcision, which undoubtedly began with Abraham, as appears both by sacred and profane accounts (see what the Phoenicians say of Saturn's being circumcised and all his friends in note on Genesis 1:27, which is evidently taken from the story of Abraham).

The "Blank Bible" note on Genesis 1:27 paraphrases Gale, Court of the Gentiles, 1, Pt. 1, Bk. 2, ch. 3, p. 32, including this and other parallels between Saturn and Abraham as well as parallels between Saturn and Adam. Herodotus says "that the Colchians, Egyptians and Ethiopians, and the Phoenicians and Syrians that lived in Palestine used circumcision"; and questions whether the Egyptians borrowed the custom from the Ethiopians, or the Ethiopians from the Egyptians. And Diodorus Siculus speaks of the Colchians and Egyptians as using circumcision. This is taken from an extract of Shuckford's History, in the Republic of Letters, vol. 5, pp. 53–54.The Present State of the Republick of Utters. For January 1730. Vol. V (London, 1730), 53–54, in Article 3, an excerpt from Samuel Shuckford, The Sacred And Profane History Of The World, vol. 1 (London, 1728).

Another argument that the heathen derived much from the Jews is that the name of Jupiter, or Iao Pater, was derived from Jehovah, which name was not revealed or at least not much known before Moses. 

So the heathen songs to Bacchus and Apollo that began with ελελω were evidently derived from the Jews' hallelujah. See No. 1012. See note on Psalms 106:1.The "Blank Bible" note on Psalms 106:1 explains that the Hebrew "Hallelujah" was usually rendered in pagan hymns to Apollo and Bacchus as "Eleleus." (Gale, Court of the Gentiles, 1, Pt. I, Bk. 2, ch. 4, pp. 39–40, and Pt. I, Bk. 3, ch. 1, pp. 13–14.)

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Edwards on "Revealed Religion"

 

979. REVEALED RELIGION.

Add this to No. 977. "In a word: Socrates himself always openly professed, that he pretended to be wiser than other men, only in this one thing, that he was sensible of his own ignorance." 

And particularly they were entirely ignorant of the manner in which "God ought to be worshipped.[…] Accordingly, the very best of them complied with the outward religion of their country, and advised others to do the same.[…] Plato, after having delivered very noble and almost divine truths concerning the nature and attributes of the supreme God, weakly advises men to worship likewise inferior gods, demons and spirits," and dared not to condemn the worshipping even of "statues and images dedicated according to the laws of their country.[…] 

After him, Cicero, the greatest and best philosopher that Rome, or perhaps any other nation ever produced, allowed men to continue in the idolatry of their ancestors; advised them to conform themselves to the superstitious religion of their country, in offering such sacrifices to different gods, as were by law established"; and yet "in many of his writings he largely and excellently proves these very practices to be extremely foolish." 

And "that admirable moralist Epictetus, who, for a true sense of virtue, seems to have had no superior in the heathen world; even he also advises men to offer libations and sacrifices to the gods, everyone according to the religion and custom of his country."

"But that which above all other things these best and wisest of the philosophers were most absolutely ignorant of," was the method in which those that have offended God may be restored to his favor. As to "those divers ways of sacrificing, and numberless superstitions, which overspread the face of the heathen world,[…] the more considering philosophers could not forbear frequently declaring that they thought those rites could avail little or nothing towards appeasing the wrath of a provoked God or making their prayers acceptable in his sight; but that something still seemed to them to be wanting, though they knew not what. (See Plato's Alcibiades, throughout.)"

And as to the immortality of the soul and a future state of rewards and punishments, the greatest and wisest of the philosophers, notwithstanding the undeniable strength of the arguments which sometimes convinced them of the certainty of a future state, did yet at other times express themselves with great hesitancy and unsteadiness concerning it. 

"'I am now,' said Socrates a little before his death, 'about to leave this world; and ye are still to continue in it: which of us have the better part allotted us, God only knows.'" 

And again, "at the end of his most admirable discourse concerning the immortality of the soul, 'I would have you to know,' says he to his friends who came to pay him their last visit, 'I have great hopes I am now going into the company of good men. Yet I would not be too peremptory and confident concerning it: but if death be only as it were a transmigration from hence into another place; and those things, which are told us be indeed true; that those who are dead to us do all live there; then, etc.' 

So likewise Cicero, speaking of the same subject: 'I will endeavor,' saith he, 'to explain what you desire; yet I would not have you depend upon what I shall say, as certain and infallible; but I may guess, as other men do, at what shall seem most probable; and further than this, I cannot pretend to go.' 

Again, 'Which of these two opinions,' saith he, that the soul is mortal or that it is immortal, 'be true, God only knows; which of them is most probable, is a very great question.' 

And again in the same discourse, having brought all those excellent arguments before-mentioned in proof of the immortality of the soul, 'Yet we ought not,' saith he 'be overconfident of it: for it often happens that we are strongly affected at first, with an acute argument; and yet a little while after, stagger in our judgment and alter our opinion, even in clearer matters than these: for these things must be confessed to have some obscurity in them.' 

And again, 'I know not how,' saith he, 'when I read the arguments in proof of the soul's immortality, methinks I am fully convinced; and yet after I have laid aside the book and come to think and consider of the matter alone by myself, fall again insensibly into my old doubts.'"

And Seneca says (Epist. 102), "'Credebam facile opinionibus magnorum virorum, rem gratissiman (animæ immortalitatem) promittentium magis quam probantium.'"The translations in this and in nn. 6 and 9, below, all occur on p. 165 of Miscellaneous Observations. "I easily believed the opinions of great men promising, rather than proving, a most agreeable thing (the soul's immortality)."

And these great philosophers themselves confessed that their philosophy was attended with so much obscurity and uncertainty, and such abstracted speculation and such nice and subtle disputations, that it was no proper or fit means for the reforming of the world of mankind and leading them to happiness. 

Thus Cicero, De repub.,Clarke cites "fragm[ent]." says, "'Profecto omnis istorum disputatio, quanquam uberrimos fontes virtutis et scientiæ contineat, tamen collata cum horum (qui rempublicam gubernant) actis perfectisque rebus, vereor ne non tantum videatur attulisse negotiis hominum utilitatis, quantum oblectationem quandam otii.'""Although the disputes of philosophers contain the most abundant sources of virtue and science, yet compared with the actions of those who govern the state, I am apprehensive that they will be found not to have brought so much real advantage to the business of men, as amusement in their leisure hours." 

So Lactantius,Clarke cites "Lib. 3." speaking of Cicero, says, "Est, inquit Cicero, philosophia paucis contenta iudicibus, multitudinem consulto ipsa fugiens… maximum itaque argumentum est, philosophiam neque ad sapientiam tendere, neque [ad sapientiam tendere, neque]JE's omission. ipsam esse sapientiam; quod mysteriium ejus, barba tantum celebratur et pallio.""Philosophy, says Cicero, is contented to be known but by a few, and designedly avoids the multitude. Therefore, it is a great argument, that philosophy neither tends to wisdom, nor is itself wisdom that its mysteries are celebrated by those only, who wear the long beard and the cloak." 

"'In this case,' as Cicero excellently expresses it, 'in like manner as in physic it matters nothing, whether a disease be such that no man does, or no man can recover from it; so neither does it make any difference, whether by philosophy no man is, or no man can be made wise and good.'[…]"

"For these reasons there was plainly wanting a divine revelation, to recover mankind out of their universally degenerate state, into a state suitable to the original excellency of their nature: which divine [revelation], both the necessities of men and the natural notions" which the wise heathens had "of God, gave them reasonable ground to expect and hope for; as appears from the acknowledgments which the best and wisest of them have made, of their sense of the necessity and want of such a revelation; and from their expressions of the hopes they had entertained that God would, sometime or other, vouchsafe it unto them." 

"'Ye may even give over all hopes of amending men's manners for the future,' says Socrates, 'unless God be pleased to send you some'" other person to instruct you. "

And Plato, 'Whatever,' saith he, 'is set right and as it should be, in the present evil state of the world, can be so only by the particular interposition of God.'"

"There [JE refers to this paragraph at the end of No. 971.] is an excellent passage in Plato to this purpose, and one of the most remarkable passages indeed in his whole works," as follows:

"'It seems best to me,' saith Socrates to one of his disciples, 'that we expect quietly; nay, 'tis absolutely necessary, that we wait with patience, till such time as we can learn certainly, how we ought to behave ourselves both towards God and towards men.' 

'When will that time come,' replies the disciple, 'and who is it that will teach us this? For methinks I earnestly desire to see and know who the person is that will do it.' 

'It is one,' answers Socrates, 'who has now a concern for you. But in like manner, as Homer relates that Minerva took away the mist from before Diomedes' eyes, that he might be able to distinguish one person from another; so 'tis necessary that the mist that is now before your mind, be first taken away, that afterwards you may learn to distinguish rightly between good and evil; for, as yet, you are not able to do it.' 

'Let the person you mentioned,' replies the disciple, 'take away this mist, or whatever else it be, as soon as he pleases: for I am willing to do anything he shall direct, whosoever this person be; so that I may but become a good man.' 

'Nay' (says Socrates), 'that person has a wonderful readiness and willingness to do all this for you.' 

'It will be; best then' (replies the disciple), 'to forbear offering any more sacrifices, till the time that this person appears.' 

'You judge very well,' answers Socrates; 'it will be much safer so to do, than to run so great a hazard of offering sacrifices which you know not whether they are acceptable to God or no.' 

'Well then,' replies the disciple, 'we will then make our offerings to the gods when that day comes, and I hope, God willing, it may not be far off.' 

And in another place, the same author, having given a large account of that most excellent discourse, which Socrates made a little before his is death, concerning the great doctrines of religion, the immortality of the soul, and a life to come, he introduces one of his disciples replying in the following manner: 

'I am' (saith he) 'of the same opinion with you, O Socrates, concerning these things; that, to discover the certain truth of them, in this present life, is either absolutely impossible for us, or at least exceeding difficult; yet, not to inquire with our utmost diligence into what can be said about them, or to give over our inquiry before we have carried our search as far as possible, is the sign of a mean and low spirit: on the contrary, we ought therefore by all means to do one of these two things; either by hearkening to instruction, and by our own diligent study, to find out the truth; or, if that be absolutely impossible, then to fix our foot upon that which to human reason, after the utmost search, appears best and most probable; and, trusting to that, venture upon that bottom to direct the course of our lives accordingly: unless a man could have still more sure and certain conduct to carry him through this life; such as a divine discovery of the truth, would be.' 

I shall mention but one instance more, and that is of Porphyry; who, though he lived after our Savior's time, and had a most inveterate hatred to the Christian religion in particular, yet confesses in general, that he was sensible there was wanting some universal method of delivering men's souls, which no sect of philosophy had yet found out."

See Clarke's Evidences of Natural and Revealed Religion, pp. 138–159.Clarke, Discourse Concerning the Unchangeable Obligations, 1706 ed., pp. 220–22, 224–25, 228–32, 239, 241, 244, 246–50.

From a general notion that prevailed in the first ages among all nations, that religion was to be taught by a revelation from the gods, all such as gave institutions and rules for religion pretended to have received them from the gods by divine revelation, as Romulus, Numa, Lycurgus, and Styphis, king of Egypt. 

"If reason only had been the first guide in matters of religion, rulers would neither have thought of, nor have wanted the pretense of revelation, to give credit to their institutions: whereas, on the other hand, revelation being generally esteemed, in all nations, to be the only true foundation of religion; kings and rulers, when they thought fit to add inventions of their own to the religion of their ancestors, were obliged to make use of that disposition, which they knew their people to have, to receive what came recommended to them under the name of a revelation." 

This from Shuckford's History in Republic of Letters, vol. 5, pp. 112–113.Shuckford, The Sacred and Prophane History of the World Connected (2 vols. London, 1728), in The Present State of the Republick of Letters. For February 1730 (London, 1730), Article VIII, pp. 112–13.

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transmigration

https://www.josephsmithpapers.org/paper-summary/conversations-with-robert-matthews-9-11-november-1835/1

Press forward

Excerpt from the 1808 edition of the collected works of Jonathan Edwards, on sale in the Palmyra print shop. Nonbiblical terms/phrases found in latter-day scriptures are in red.

_____

First. This doctrine may teach us moderation in our mourning for the death of such dear friends that, while they lived, improved their lives to right purposes. If they lived a holy life, then their lives were a journey towards heaven. And why should we be immoderate in mourning, when they are got to their journey's end?

Death to them, though it appears to us with a frightful aspect, is a great blessing to them. Their end is happy and better than their beginning: the "day of their death" is better to them than "the day of their birth" (Ecclesiastes 7:1). While they lived, they desired heaven and chose it above this world or any of the enjoyments of it. They earnestly sought and longed for heaven. 

And why should we grieve that they have obtained heaven that they so desired and so earnestly sought?

Now they are got to heaven; they are got home; they never were at home before. They are got to their Father's house. They find more comfort, a thousand times, now they are got home, than they did on their journey. 

While they were on their journey, they underwent much labor and toil. It was a wilderness that they traveled through, a difficult road; there were abundance of difficulties in the way, mountains and rough places. It was a laborious, fatiguing thing to travel the road: they were forced to lay out themselves to get along and had many wearisome days and nights. 

But now they have got through; they have got to the place they sought. 

They are got home, got to their everlasting rest. They need travel no more, nor labor any more, nor endure any more toil and difficulty, but enjoy perfect rest and peace, and will, forever; Revelation 14:13, "And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, for they rest from their labors; and their works do follow them." 

They don't mourn that they are got home, but greatly rejoice. They look back upon the difficulties, and sorrows, and dangers of this life rejoicing that they have got through them all.

We are ready to look upon death as though it was a calamity to them. We are ready to mourn over them with tears of pity, to think that these that were so dear to us should be in the dark, rotting grave, that they should there turn to corruption and worms, that they should be taken away from their dear children, and other pleasant enjoyments, and that they should never more have any part in anything under the sun. Our bowels are ready to yearn over them, and to look upon it as though some sorrowful thing had befallen them, and as though they were in awful circumstances.

But this is owing to our infirmity, that we are ready thus to look upon it. They are in an happy condition; they are inconceivably blessed. They don't mourn, but rejoice with exceeding joy; their mouths are filled with joyful songs. They drink at rivers of pleasures. They find no mixture of grief at all that they have changed their earthly houses, and earthly enjoyments, and earthly friends, and the company of moral mankind, for heaven. They think of it without any degree of regret.

This is an evil world in comparison of that they are now in. Their life here, if attended with the best circumstances that ever any earthly life was, was attended with abundance that was adverse and afflictive. But now there is an end to all adversity; Revelation 7:16–17, "They shall hunger no more, nor thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and lead them unto living fountains of waters: and God shall wipe away all tears from their eyes."

'Tis true, we shall see them no more while we are here in this world; yet we ought not immoderately to mourn for that, though it used to be pleasant to us to see them and though their company was sweet. For we should consider ourselves as but on a journey too: we should be traveling towards the same place that they are gone to. And why should we break our hearts with that, that they are got there before us, when we are following after them as fast as we can and hope, as soon as ever we get to our journey's end, to be with them again, to be with them in better circumstances than ever we were with them while here?

A degree of mourning for near relations, when departed, is not inconsistent with Christianity, but very agreeable to it; for as long as we are flesh and blood, no other can be expected than that we shall have animal properties and affections. 

But we have not just reason to be overborne, and sunk in spirit. 

45 Thou shalt live together in love, insomuch that thou shalt weep for the loss of them that die, and more especially for those that have not hope of a glorious resurrection.

46 And it shall come to pass that those that die in me shall not taste of death, for it shall be sweet unto them;

 47 And they that die not in me, wo unto them, for their death is bitter.

(Doctrine and Covenants 42:45–47)

When the death of near friends is attended with these circumstances, we should be glad that they are got to heaven. Our mourning should be mingled with joy; 1 Thessalonians 4:13, "But I [would not] have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope"—i.e. that they should not sorrow as the heathen that had no knowledge of a future happiness nor any certain hope of anything for themselves or their friends after they were once dead. This appears by the following verse: "For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him."

Second. If it be so, that our lives ought so {to be spent by us, as to be only a journey toward heaven}, how ill do they improve their lives that spend them in traveling towards hell. Some men spend their whole lives, from their infancy to their dying day, in going down the broad way to destruction. They don't only draw nearer to hell in time, but they every day grow more and more ripe for destruction; they are more assimilated to the inhabitants of the infernal world. While others press forward in the strait and narrow way to life, towards Zion, and laboriously travel up the hill against the inclination and tendency of the flesh, these run with a swift career down towards the valley of eternal death, towards the lake of fire, towards the bottomless pit.

[Note: for "draw nearer" and more, see https://www.josephsmithpapers.org/paper-summary/conversations-with-robert-matthews-9-11-november-1835/1]

This is the employment of every day with all wicked men; the whole day is spent in it. As soon as ever they awake in the morning, they set out anew towards hell, and spend every waking moment in it. They are constant in it; it is a work that they are very assiduous in. They are earnestly engaged in it. 

They begin in early days, before they begin to speak; Psalms 58:3, "The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies." They hold onto it with perseverance. Many of them that live to be old are never weary of it; if they live to be an hundred years old, they won't give out traveling in the ways to hell till they arrive there.

And all the concerns of life are subordinated to this employment. A wicked man is a servant of sin: his powers and faculties are all employed in the service of sin, and in fitting them for hell. And all his possessions are so used by him as to be subservient to the same purpose. Some men spend their time in "treasuring up wrath against the day of wrath" (Romans 2:5). 

Thus do all unclean persons, that live in lascivious practices in secret. Thus do all malicious persons. Thus do all profane persons, that neglect duties of religion. Thus do all unjust persons, and those that are fraudulent or oppressive in their dealings. Thus do all backbiters and revilers. Thus do all covetous persons, that set their hearts chiefly on the riches of this world. Thus do tavern-haunters, and frequenters of evil company; and many other kinds of persons that might be mentioned.

Thus do far the greater part of man. The bulk of mankind are hastening onward in the broad way to destruction. The way, as broad as it is, is, as it were, filled up with the multitudes that are going with one accord this way. And they are every day flowing into hell out of this broad way by thousands. Multitudes are continually flowing in to the great lake of fire and brimstone out of this broad way, as some mighty river constantly disembogues its waters into the ocean.

Third. Hence, when persons are converted they do but begin their work, and set out on the way they have to go. They never, till then, do anything of that work which their whole lives ought to be spent in, which we have now shown to be traveling towards heaven. 

Persons before conversion never take a step that way. Then does a man first set out on this journey, when he is brought home to Christ. And he is but just set out in it; so far is he from having done his work, that he only begins first to set his face towards heaven. His journey is not finished; he is only then first-brought to be willing to go to and begins to look that way. So that his care and labor in his Christian work and business is then but begun, which he must spend the remaining part of his life in.

Those persons do ill who, when they are converted and have obtained hope of their being in a good condition, don't strive as earnestly as they did before, while they were under awakening. They ought henceforward, as long as they live, to be as earnest and laborious as ever, as watchful and careful as ever; yea, they should increase more and more.

It is no just objection or excuse from this, that now they han't the same to strive for: before, they strove that they might be converted, but that, they have obtained. Is there nothing else that persons have as much reason to strive, and lay out their strength for, as their own safety? We should will to be diligent and laborious that we may serve and glorify God, as that we ourselves may be happy. And if we have obtained grace, yet that is not all obtained that may be obtained. 'Tis but a very little grace that we have obtained; we ought to strive, that we may obtain more. We ought to strive as much as that we may [obtain] the other degrees that are before as we did to obtain that small degree that is behind. The Apostle tells that he forgot "what was behind," and "reached forth towards what was before" (Philippians 3:13).

Yea, those that have converted have now a further reason to strive for grace than they had before, for now they have tasted and seen something of the sweetness and excellence of it. A man that has once tasted the blessings of Canaan has more reason to press forward towards Canaan than he had before.

And then, those that are converted should strive that they may make their calling and election sure. All those that are converted are not sure of it, don't know that they shall be always so. Still seeking and serving God with the utmost diligence is the way to have assurance, and to have it maintained.

Use II may be of Exh. So to spend the present life that it may only be a journey towards heaven. Labor to be converted, and sanctified, and to obtain such a disposition of mind that you may choose heaven for your inheritance and home, and may earnestly long for it, and be willing and desirous to change this world and all the enjoyment of it for heaven. 

Labor to have your heart so much taken up about heaven and heavenly enjoyments, as that you may rejoice at any time when God calls you to leave your best earthly friends and those things that are most comfortable to you here to go to heaven, there to enjoy God and Christ.

Be persuaded to travel in the way that leads to heaven, viz. in a way of holiness, in a way of self-denial and mortification, in a way of obedience to all the commands of God, in a way of following Christ's example, in the way of a heavenly life, an imitation of the saints and angels that live in heaven. 

Be content to travel on in this way in a laborious manner, to endure all the fatigues of it. 

Begin to travel it without delay, if you have not already begun it. And travel on it with assiduity; let it be your daily work, from morning to night, and hold out in it to the end. 

Let there be nothing that shall stop or discourage you, or turn you aside from this road. 

Labor to be growing in holiness, to be coming nearer and nearer to heaven, in that you are more and more as you shall be when you get to heaven, if ever that be. 

And let all other concerns be subordinated to this great concern of getting forwards towards heaven.

Consider the reasons that have been mentioned why you should thus spend your life. Consider that the world is not your abiding place and was never so intended of God. Consider how little a while you are to be here, and how little worth your while it is to spend your life to any other purpose. 

Consider that the future world is to be your everlasting abode, and that the enjoyments and concerns of this world have their being only and entirely in order to another world. 

THE UNREASONABLENESS OF INDETERMINATION IN RELIGION

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THE UNREASONABLENESS OF INDETERMINATION IN RELIGION

What for Edwards in May was "greatest madness," the possible rejection by the young of the pleasant ways of virtue, becomes in June "infinite madness," the continued ambivalence of their elders in the affair of religion. Caught between two opinions, the young people are variously "halted," "unresolved," "wavering," "unsettled," "undetermined," "in suspense," and "in doubt." Like the Israelites of the text, they are undecided and silent about divinity, whether Jehovah or Mammon; like the Jews of the gospel account, they are wary and uncertain about a redeemer, whether Christ or a "mere impostor" like Christians from childhood on, they are unsure and hesitant about the things of religion, whether fact or fable. Perhaps, Edwards suggests, appetite defines their irresolution: they crave both heaven and earth, salvation and sin; but that, he warns, mistakes the divine will, and the conjunction. God's is the uncompromising or—heaven or earth, salvation or sin—and it occurs in this lecture nearly a hundred times.

The failure of the young to choose leaves unrecognized its consequences, the portion God allots his people: heaven with self-denial, hell with "eternal misery 'tached." Sometimes they choose neither, dividing heaven from holiness to have heaven, and sin from hell to have sin; in "smooth" times they may choose heaven and holiness, only to surrender both to difficulty. Their vacillation "practically" serves Satan, for religion consists in practice, not theory, Edwards reminds them; their indecision fixes them in hell. More baffling is their unreasonableness. Not only are they indifferent to their self-interest, busying their minds with matters at "vast odds" to their welfare, but they refuse their gift of being, reason itself. They neither search nor question arguments infinitely important to them, neither weigh nor consider them, but remain silent and starkly ignorant. Even when their choice is narrowed, in the Deuteronomic phrase, between "life and death, blessing and cursing," and God guides them with "clear sunshine," they stand in "their own light," forsaking his glory. And when they do reason, they reason falsely. Delaying now with the prospect of choosing later, they leave to God their eternal sentence, "and that

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quickly," because any opportunity afforded them in life ends with it; relying on tradition, family, or community as the "main reason" for religion belief, not their heart, they falter before temptation or doubt. They have "no reason" to expect a better offer hereafter, no reason to put off a determination, yet they continue unmoved. So Edwards concludes with a prescription for self-examination, four signs of religious disaffection—keeping duties at a "little distance"; observing some at the expense of others; obeying them only by turns; and shirking those that prove inconvenient—and a warning, that God will cast such dithering souls with "right-down heathens." That, he submits, is the "sad and fatal experience" of uncertainty.

Coming as it does after a winter's talk of declension, the formal explication of the sermon seems to trace more than the biblical context. "It was a time of sore famine in Israel," Edwards begins, "neither rain nor dew" fell upon the land for three and half years; "the folly of idolatry" was abroad. Elijah, God's messenger, brings his offer to "answer by fire" the question of his divinity, but the Israelites, according to the text, "answered him not a word." So in a dead time in Northampton, Edwards, Christ's minister, lays before his people the burning question of faith and the hope of a more reasonable answer, the profound dilemma of their uneasy age.

* * *

The manuscript of twelve duodecimo leaves bears the usual (and frequent) marks of repreaching—the different ink of deletions, additions, and interlineations—but as well some of the specifics of it. At the top right of the first leaf, Edwards writes that he gave it as a lecture in June 1734, and at the top left that he delivered it again to the Stockbridge Indians in July 1752; between these dates is the familiar sorting note, "No. 20, " probably in another hand. Lower on the page, after the text, Edwards enters in shorthand "a second time from Joshua 24:15, " a text about the choice of gods, the god of the fathers and the god of the Amorites, which he delivered in March 1743 and again three years later as the quarterly lecture; to its right and slightly above, spelled out, is "at Windsor" and below that, in another hand, "published."1 The shorthand notation "preached at Northampton a third time" appears on the ninth leaf after the first head of the first use of the Application; there is slight damage to six leaves. In short, the condition of the manuscript confirms its popularity.

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THE UNREASONABLENESS OF INDETERMINATION 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. And the people answered him not a word. 1 Kings 18:21

'Tis God's manner, before he bestows any signal or remarkable mercy on a people, first to prepare them for it; and before he removes any awful judgment that he has brought upon them for their sins, first to bring them to forsake those sins that procured those judgments.

We have an instance of it in this chapter wherein is the text.2 It was a time of sore famine in Israel. There had been neither rain nor dew for the space of three years and six months. This famine was brought upon the land for their idolatry; but God was now about to remove that judgment, and therefore to fit and prepare them for it, sends Elijah to convince them of the folly of idolatry, and to bring 'em to repentance of it. In order to that, Elijah by the command of the Lord goes and shows himself to Ahab, and directs him to send and gather to him "all Israel to Mt. Carmel, and all the prophets of Baal four hundred and fifty, and the prophets of the groves that eat at Jezebel's table, four hundred," in order to determine the matter, and bring the controversy to an issue,3 whether Jehovah or Baal was God. In order to which, Elijah proposes that each should take his bullock, he would take one and the prophets of Baal another, and should "cut it [in] pieces, and lay it on wood, and put no fire under," and that the God that4 should "answer by fire" should be concluded to be God.

The text contains an account of what passed between Elijah and the people at their first meeting. "Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him:

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but if Baal, then follow him. And the people answered him not a word." In which I would observe,

1. How Elijah expostulates with the people about their halting so long between two opinions; in which expostulations may be observed,

(1) What the two opinions were that they halted between, viz. whether the Lord was God, or whether Baal was God. The case in Israel seems to be this: there were some that were altogether for Baal, and wholly rejected the true God, of which number besure5 was Jezebel and Baal's prophets.

And there were some others among them that were altogether for the God of Israel, and wholly rejected Baal; as God tells Elijah, that he had yet left in Israel seven thousand that had not bowed the knee to Baal, and whose mouths had not kissed him (1 Kings 19:18).

But the rest of the people halted as it were between two opinions. They see some were for one and others for the other, and they did not know which to choose. And as is commonly the case when difference of opinions prevails, there were many that had no religion at all: they were not settled in anything: the different opinions that there was in Israel distracted and confounded them. Many that professed the true God were yet very cold and indifferent, and many very wavering and unsettled. They see that the King and the Queen was for Baal, and Baal's party was the prevailing party; but their forefathers had been for the Lord, and they knew not which was right. Thus they halted between two opinions.

(2) In this expostulation is implied the unreasonableness of their thus halting between. "How long halt ye, if the Lord be God, follow him: but if Baal, then follow him." Which implies that they ought to determine one way or the other. But,

2. We may observe their silence upon it—"And the people answered him not a word"—as being convicted in their own conscience of the unreasonableness of their being so long wavering and unresolved. They had nothing to reply in excuse for themselves.

DOCTRINE.

The unresolvedness of many persons in religion is very unreasonable.

Prop. I. Many persons continue exceedingly undetermined with respect to the things of religion: they are very much undetermined in themselves,

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whether to embrace religion or reject it. Many that are baptized and make a profession of religion, and seem to be Christians, are yet in their own minds halting between two opinions: they never yet come fully to a conclusion whether to be Christians or not.

They are taught the Christian religion in their childhood, and have the Bible and the Word preached, and the means of grace all their days, but continue and grow up, and many grow old, in an unresolvedness in that matter whether to embrace Christianity or no; and many continue unresolved as long as they live.

First. There are some persons that have never come to a settled determination in their own minds, whether there be any truth in religion or no. They hear of the things of religion all their days, from their childhood up but never come to a conclusion in their own minds, whether they are real or fabulous. 

Some never have come to any determination in their own minds, whether there be any such thing as conversion or no. They hear much talk about [it], and know that many pretend to such a thing; but they are never resolved, whether all ben't mere designed hypocrisy and imposture, or the mere notions of whimsical persons. 

Some never have come to any determination in their own minds, whether the Scriptures be the word of God, or whether it ben't the invention of man, and whether the story about Jesus Christ be anything but a fable. They fear it is true, but sometimes very much doubt of it. 

Sometimes when they hear arguments for it, they give an assent to it that it is true; but upon every little objection or temptation that arises, they call it in question, and are always wavering, and never settled about it.

With some, their prevailing thought is that the Scriptures are not the word of God; but yet they never come to a determination about it. Some grow old, and never determine that point.

So it seems to have been with many of the Jews in Christ's time. They were always at a loss what to make of him, whether Christ, or Elias, or one of the old prophets, or a mere impostor. John 10:24–25, "Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. Jesus answered them, I told you, and ye believed not."

Some have never come to a resolution in their own minds so much as whether there be a God or not. They don't know that there is, and oftentimes very much doubt of it.

Second. There are some that never have come to any determination in their minds, whether to embrace religion in the practice of it. Religion don't consist merely or chiefly in theory or speculation, but in practice.

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It is a practical thing. The end of it is to guide and influence us in our practice. And [many] consider it in this view. And there are multitudes that never have come to a conclusion in their {own minds}, whether to embrace religion or no.

'Tis probably pretty general for men to design to be religious sometime or other before they die; for none intend to go to hell. But they keep it at a distance: they put it off from time to time: they never come to any conclusion that shall determine them in their present practice. There are some that never so much as limit any time. They design to be religious sometime before they die, but they don't know when.

There are many that have always hitherto continued unresolved about the necessity of striving, and being earnestly engaged for salvation. They flatter themselves that they may obtain salvation, though they ben't so earnestly set, though they mind the world and worldly affairs more than salvation. 

They are often told how necessary it is that they should make haste and not delay, that they should do whatever their hand finds to do with their might, that they should be violent, that a dull, slack way of seeking salvation is never likely to be effective; but they are never convinced of it. 

Some seem to resolve to be in earnest, and set out with some engagedness of mind, but soon fail, because they never have been fully6 convinced of the necessity of it.

Many never have come to a determination, what to make choice of for their portion. There are but two things that God offers to mankind for their portion: one is this world with the pleasures and profits of sin, together with eternal misery ensuing; the other is heaven and eternal glory, with a life of self-denial and respect to all God's commandments preceding. 

Many continue as long as they live without coming to any settled determination in their own minds which of these to choose. They must have one or the other, and can't have both; but they are always held in suspense, never make their choice. They have a mind to have both: they would have heaven and the world, too; they would have salvation, and the pleasure and profits of sin, too.

But considering heaven and the world as God offers them, they would have neither. 

God offers heaven only with the self-denial and difficulty that is in the way to it, and they ben't willing to have heaven thus. And God offers the world and the pleasures of sin to man not alone, but with eternal misery tached7 to it, and so they ben't willing to have the world neither.

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They would fain divide heaven from the holiness and self-denial that is the way to it, and then they would be glad to have heaven; and they would fain divide sin from hell, and then they will fully determine forever to cleave to sin.

But God won't make such a division for them. 

They must have one or other of these for their portion as God offers, and therefore they never make any choice at all. Indeed they do practically, and in effect, choose sin and hell; but they don't come to any resolution in their own minds, which they will have for their portion, whether heaven and holiness, or the world and hell. 

They are always wavering and halting between two opinions. 

Sometimes they seem to determine for the one, and sometimes for the other. In smooth times, and when they meet with no difficulty or temptation, and can do their duty without hurting themselves, or crossing their carnal inclinations, then they seem to choose heaven and holiness. 

At another time, when they meet with difficulty in the way of duty, and great temptation of worldly profit or pleasure are laid before them, then they choose the world, and let heaven and holiness alone. We have vast multitudes amongst us that, these two things have been set before them hundreds of times, have never to this day come to a determination with themselves which to have.

So they never have determined yet which shall be their master, whether God or Mammon. There are but few that have undertaken the service of God, and are come to a resolution and preparedness of mind, that they would serve God, and follow Christ at all times, and whatever difficulties it might expose them to; and yet at the same time neither are they determined that they will continue to serve Satan. They are afraid to draw up such a conclusion. 

Thus many do spend away their lives without making their choice, putting that off, though they do in the meantime practically choose the service of Satan.

These are the persons that the apostle James speaks of in the James 1:8, "A double-minded8 man is unstable in all his ways."

[Prop.] II. A continuing thus undetermined and unresolved in the things of religion, is very unreasonable; and that upon the following accounts:

First. The things of religion are things that do concern our interest to the greatest degree. The truth or falsehood of the doctrines of religion concerns us to the greatest degree possible. It is no matter of indifference

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to us, whether there be a God or no; or whether the Scriptures be the word of God or no; whether Christ be [the] son of God {or no}; whether [there be] such a thing as conversion {or no}. It makes an infinite odds to us, whether these things are so or not. We are therefore under the greatest obligation in point of interest to resolve in our own minds, whether they are true or false.

How unreasonably are they that are undetermined, whether there be any truth in religion or no, and are contented to be, so don't inquire nor use any thorough means to be determined. They remain in doubt whether there be any such thing as an heaven or hell, and are quiet, and easy to continue ignorant in this matter; ben't engaged in their minds to come to a resolve; don't search and inquire what arguments there are to prove any such thing, nor diligently weigh and consider the force of them; but busy their minds about other things of infinitely less importance; act as if they thought that it did not much concern them, whether there was a future and eternal state.

If they think that there is not, yet it is a matter of so great importance that no wise man would rest till he had satisfied himself; because if there be such a future state as the Scriptures tell us of, then we must have our portion, either in a state of eternal rewards or punishments.

So it is no matter of indifference to us what we have for our portion, whether this world with hell, or a life of holiness and self-denial with heaven. 

These opposite portions don't relate only to a few days in this world, but they relate to eternity. It is infinite madness therefore to neglect to come to a determination. 

So it is no matter of indifference what master we serve, whether God or Mammon; and what interest we will pursue, whether our temporal or eternal; and which we will prefer, whether God's commands or our pleasures, our ease and convenience. Doubtless it makes a vast odds, one way or t'other. We ought therefore to come to some determination which we will choose.

Second. God has made us reasonable creatures, and capable of rationally determining for ourselves. God has made us capable of a good acquaintance with these things that do especially concern our interest. 

Doubtless God has made man capable of discovering the truth in matters of religion, of coming to a good resolve in these questions: whether the Scriptures be the word of God, whether there be a future state, and the like. 

The resolution of these questions that so nearly concerns us to determine, ben't above our reach. God has not set these things above the reach of our faculties.

So God has made us capable of making a wise choice for ourselves. 

He

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has given man so much understanding, as to make him capable of determining which is best; either to [live] a life of self-denial, and enjoy eternal happiness; or to take our swing in sinful enjoyments, and burn in hell forever. The thing is of no difficult determination. 'Tis so far from being a matter too hard for our reason that the reason of a child is sufficient to determine this matter. 

Men therefore in continuing undetermined in these matters, don't act as reasonable creatures, but make themselves like "the horse and the mule, which have no understanding" (Psalms 32:9).

Third. 'Tis a glorious opportunity that God puts into our hands, that we may determine for ourselves. What more glorious opportunity can a man desire for the consulting his own interest, than to have the liberty given him to choose his own portion, to choose his own happiness. 

God sets life and death before us. Deuteronomy 30:19, "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed after thee may live." Ezekiel 18:31–32, Ezekiel 33:11.9

What better opportunity can we desire for the making ourselves, than to have eternal life, unchangeable happiness, set before us, and offered to our choice?

Therefore those that neglect coming to a resolution act unreasonably, because they stand so much in their own light, and miss so glorious an opportunity.

Fourth. The things among which we are to make our choice, are but few in number. There are but two portions set before us, one of which must be our portion. 'Tis either life or death, blessing or cursing; either a life of universal and perseverant obedience with eternal glory, or a worldly, carnal, wicked life with eternal misery.

If there were many terms of the offer that are made, many things of near or equal value, one of which we must choose, a continuing long in suspense and undetermined would be more excusable; there would be more reason for our long deliberating, before we could fix. 

But there are but two. 

There are but two states in another world, in one or the other of which we must be fixed to all eternity. And there are but two states in this world, a state of sin and a state of holiness, a natural state and a converted state. 

There is but one way in which we can come to life, which renders the determination of reason much the easier. 

There are but two masters, one of which we must be reputed the servants, either Baal or Jehovah, either

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God or Mammon. 

There are but two that are competitors for the possession of us, either Christ or the devil.

There are but two paths, one of which you are to travel in, either the strait and narrow way that leads to life, or the broad way to destruction. 

This shows the unreasonableness of those who live under light, and have the offers of the gospel made to them, that they continue from year to year unfixed and undetermined, halting between two opinions.

Fifth. God has given us all needed helps to determine us. We have all needed helps to determine our understandings, as to the truth of the things of religion, whether there be a God, and whether {the Scriptures be the word of God}. We ben't left in the dark as to these things as the poor heathen are, who are under great disadvantages to come to the knowledge of the truth, though they ben't under an impossibility; for "they may haply feel after God, and find him" (Acts 17:27). 

But we have a clear sunshine to guide us: we have a particular description of these things that are set before us for truth: And we have a great deal of opportunity to examine [them]. The Scriptures lie open before us, and all the doctrines of the gospel are particularly set forth, with the evidences on which they are built. We may search, and try their force and sufficiency, as we will.

We have great helps to a wise and rational determination in our choice to determine us, 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 has dealt faithfully by [us], and has told us what we shall get, and what we shall lose, by being his followers; and he has told us what we shall get, and what we shall lose, by a life of sins. He has not dealt deceitfully by us. He han't pretended greater advantages in godliness than there really is, nor greater disadvantages or danger in sin. 

John 14:2, "In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you." He has told us plainly that if we will be his disciples, we must take up the cross daily, and follow him; hate [our] father, and mother, and wife, and children, and brethren, and sisters, yea, and our own life also; cut off [our] right hand, and cast it from us. We have a very fair opportunity to count the cost on both sides, and we are directed so to do (Luke 14:28).

How unreasonable therefore is it for persons, when they have all these helps and advantages, to continue {long} in suspense 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.

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Sixth. They have no reason to expect to be under better advantage to determine hereafter than now. They never will have a clearer revelation of gospel truth, never will have the advantages and disadvantages of both sides more plainly set before them, than they are already in the Word of God. They are never like to be under better advantage to know what will be best for them and most for their interest. 

They gain nothing by delays, but only to give Satan more opportunity to darken their minds, to deceive them and lead them astray in their choice. Therefore their delay to come to a resolution is unreasonable. Whilst you have the light, walk in the light, lest darkness come [upon you]. There is a dreadful venture in delaying to come to a determination.

Seventh. If they don't come to a determination while in this life, God will determine for them, and will appoint them their portion with the wicked. If sinners, by refusing to choose either death or life, either heaven or hell, should thereby avoid both, or should have the matter remaining undetermined till they determined, the folly and unreasonableness of delaying a determination would not be so great. 

But that is not the case. 

But if they continue halting between two {opinions}, God will determine for 'em. If the determination ben't theirs, it shall be his, and that quickly. He'll determine where their portion [shall be], and that is among unbelievers in the lake that burns with fire and brimstone forever. God won't wait always upon them to see what they will choose; but he'll put an issue to the matter by his unalterable sentence.

Therefore it behooves persons to come soon to a determination, if they are afraid to have their lot assigned them in hell.

Eighth. Their delaying to {come to a determination} is unreasonable, because they know not how soon their opportunity of choosing for themselves will be at an end. Their opportunity will continue no longer than life. When once life is past, they will no more have the offer made them. 

The sentence will be then past: the matter will be issued.1

Those that delay their choice in this world, they will be glad to choose afterward. They won't be at all at a loss which to choose: they can easily determine then. Their judgments are soon resolved, whether there be any truth in religion or no. They can now determine which is best and most eligible: a life of holiness and self-denial with heaven for a reward, or {a life of sinful enjoyments with hell for a reward}. They don't halt between two opinions any longer now. 

But 'tis too late: their opportunity is past: they are ready too late. {They would} give all the world for another

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opportunity to choose: they would soon come to a determination. But it will not be granted them.

APPLICATION.

Use I, Of Self-Exam. Let this put everyone upon examining himself, whether or no he has ever yet come to a full determination in the affair of religion.

First Inq. Whether or no you ever yet came to a full determination with respect to the truth of the things of religion. Have you ever yet been fully convinced? 

Has it been a question that has been answered and determined with you whether {you have ever yet been fully convinced of the truth of religion} or no? 

Or does it not yet remain a question with you, a thing 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 would desire you to note two things.

1. If the main reason why you assent to the truth of religion is that others believe so, and you have been so instructed from your childhood, you are one 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 won't stand a shock. A temptation easily overthrows it. 

Men's reason in a time of trial won't rest on an evidence no better than that. 

There are multitudes that seem to grant the truth of religion, with whom the main foundation of their faith is the tradition of their fathers, or the profession of their neighbors; and 'tis to be feared it is so with many that count themselves good Christians. 

But all such persons as never have seen any other evidence to satisfy [themselves], either of the truth or falsehood of religion, they are they that halt between two opinions.

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 are really convinced that these things are true, that they are no fable but reality, it is impossible but that you be influenced by them above all things in the world; for these things are so great, so infinitely exceeding all temporal things, that it can't be other.

He that really is convinced that there is a heaven and hell, 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

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state is so great as the Scriptures represent it; or that God is so holy, and just, and jealous a God as {the Scriptures represent it}, and has settled it down with himself that these things are certainly true; he will regard these things and be influenced by them above all things in the world. 

He'll be more concerned how he shall escape eternal damnation, and have the favor of God and eternal life by far, than how to get the world, gratify the flesh, please his neighbor, get honor, or obtain any temporal advantage whatsoever. His main inquiry won't be "What shall I eat, or what shall I drink?"; but he'll seek first the kingdom of God and his righteousness.

Examine yourself therefore by this: is not your heart chiefly {in this world}? Is it not more your concern, and care, and endeavor to further your outward interest than to {have eternal life}? And is not this the very reason, because you never have seen the reality of eternal things?

Second [Inq]. Examine whether or no you ever yet came to a full determination about religion with respect to the practice of it; whether or no you have chosen heaven with the way to it, viz. the way of obedience and self-denial before this world or the ways of sin; whether or [no] you have determined upon it as most eligible to devote yourself to the service [of God]. 

I would here mention three or four things that are signs of persons halting between two opinions in this matter.

1. A putting off duty till hereafter is a sign. When persons love to keep their duty at a distance; don't love to engage in it for the present, but choose to keep at a little distance; they think of engaging in religion in better earnest in a little time, when they shall [do] so, and so be under better conveniences for it. [They] don't do it now; they don't make haste without delay. They are very good intenders concerning what they will do tomorrow, but [not] good performers today.

If they say as Felix [in] Acts 24:25, it is a sign they halt between two opinions, however they may be in some considerable measure concerned. They have never yet come to a full determination with respect to the practice of religion. Those that have once fully determined of the necessity and eligibleness of religion, they will not desire to put it off, but will make it their present and immediate business.

2. When persons are strict and conscientious in some things, but not in all; not universal in their obedience {and self-denial}; do some duties, but live in the omission of others; avoid some sins, but allow themselves in others; [it is a sign].

[When persons are] conscientious with respect to duties of worship, going to meeting, but not in their behavior to their neighbor; not just in their dealings {with their neighbor, nor} conscientious in paying debts {to

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them}; don't do as he would have others do to him; has crooked, perverse ways in his dealings among men; [it is a sign].

[When a person] is just in his dealing and trading with men, but not conscientious in other things; indulging sensual appetites; will drink to excess, or allow himself in wanton practices; [it is a sign].

[When a person] is honest and temperate, but licentious in using [his] tongue, backbiting, reproaching; [it is a sign]. James 3:6–7, 2 "And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind."

3. If you are one that at some times are wont to be considerably engaged in religion, but at others neglect it; sometimes taking up resolutions of {these questions} and then dropping them again; sometimes seems to be engaged in seeking salvation, mighty earnest in religious duties, [and] at other times wholly taken up about the things of [the world], and religion is neglected, religious duties omitted; this shows that you are yet unsettled, never have come to a full determination with respect to religion, but are halting between two opinions, and therefore are then unstable3 in all your ways, proceeding thus by fits and starts in religion. If your determination was fixed with respect to religion, you would be more steady in your practice.

4. 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 ease, or convenience, or temporal interests; whatever zeal you may seem to have, whatever concern about the things of religion, and however strict you are in ordinary; you have never fully come to a determination, never fully made [a] 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 to be a Christian (Acts 26:28). I would conclude with an earnest exhortation.

[Use II, Of Exh.] 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 that you now make a choice, whether you will have heaven with a life of universal and perseverant obedience for your portion {as God offers}, or {a worldly, carnal, wicked life with eternal misery}.

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Consider these things that have been said showing the unreasonableness of continuing in such irresolution about an affair of such infinite importance to you, and that you have so short and uncertain an opportunity to make your choice in. 

Consider two things in addition to what has been already said.

First. Persons that 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 right-down heathens. He hates those persons that continue from year to year under the calls and warnings, and instructions, and entreaties of God's Word that can be brought to nothing, that will come to no determination at all, will neither be Christians nor heathens. These are they spoken of in Revelation 3:15–16 [as] "neither cold nor hot." Ezekiel 20:39, "Go ye, serve ye everyone 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 Timothy 3:7, "Ever learning, and never able to come to the knowledge of the truth."

Second. If you still refuse to come to a determination whether to be a Christian or not, how just if God should give you no further opportunity. [If you] refuse to make any choice at all to improve the advantage, and after all that has been done to bring you to it, in setting life and death so often before you, in calling and warning of you; if you still4 refuse to come to {a determination}, how just if God should wait no longer upon you, should determine the case himself by his unalterable sentence, should fix your state with unbelievers, should 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 to you.

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1. Published as titled in Sermons (1780), pp. 37–56; repr. Worcester rev. ed., 4, 338–46. ↩

2. In his summary, JE quotes from 1 Kings 18:19 and 1 Kings 18:23–24. ↩

3. Archaic: termination, end. ↩

4. MS damaged. ↩

5. Obs.: certainly, surely (OED). In 1808 edition, "to be sure" ↩

6. MS damaged. ↩

7. Obs. or dial.: attach, fix, secure (OED). ↩

8. MS damaged. ↩

9. JE quotes the whole of Deuteronomy 30:19—with the extraneous "after thee"—and then inserts two citations from Ezekiel, drawing an em dash after each before closing the paragraph. It is unclear from the markings whether he meant to read these cited texts. ↩

1. Obs.: terminate, settle. ↩

2. JE cites 2 Timothy 3:6–7, but the text does not support his argument; James 3:6–7 does. ↩

3. MS damaged. ↩

4. MS damaged. ↩