This version is from the Yale collection. There are several differences between this one and the 1808 edition, some marked in blue below. Nonbiblical Book of Mormon phrases are in red.
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THE UNREASONABLENESS OF INDETERMINATION IN RELIGION
1 Kings 18:21
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.
'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:
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.
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,
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.
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.
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
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
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
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.
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} Delay in this case is unreasonable, because they those who delay know not how soon their opportunity of choosing for themselves will be past. at an end. Their This opportunity will continue last 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 who delay their choice in this world, they will be glad to choose afterwards. 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} they would give all the world for another
opportunity to choose: they would soon come to a determination. But it will not be granted them.
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 Inquire whether or no you have ever yet came come to a full determination with respect to the truth of the things of religion.
Have you ever yet been fully convinced?
Has Is it been a question that which has been answered and determined with you whether {you have ever yet been fully convinced of the truth of religion} there be a future state; or no? Or 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 be that others believe so, and you have been so instructed from your childhood, you are one of those with whom the truth of religion yet remains undetermined. Tradition and education will never fix and settle the mind in a satisfactory and effectual belief of the truth of religion.
Though men taking religion upon trust may seem to give a full assent to the truth of religion, and not to call it in question, yet such a faith won't will not stand a shock. A temptation easily overthrows it. Men's reason The reason of man in a time of trial won't will not rest on an so poor evidence no better than as that.
There are multitudes that who 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 it is to be feared it is so with many that who count themselves good Christians. But as to all such persons as never have seen any other evidence to satisfy them [themselves], either of the truth or falsehood of religion, they are they that halt between two opinions.
The same may be said of those who are unstable in their disposition with regard to Christ or the things which he taught.
2. If you are fully come to a determination concerning the things of religion that they are true, they will be of weight with you above all things in the world.
If you are be really convinced that these things are true, that they are no fable but reality, it is impossible but that you must be influenced by them above all things in the world; for these things are so great, and so infinitely exceeding exceed all temporal things, that it can't be other otherwise.
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
state is so as great as the Scriptures represent it; or that God is so holy, and just, and jealous a God as he hath declared concerning himself in his word; I say, he that is really convinced {the Scriptures represent it}, and has hath settled it down with himself that these things are certainly true; he will regard these things them and be influenced by them above all things in the world.
He'll He will be more concerned by far 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 neighbors, get honor, or obtain any temporal advantage whatsoever. His main inquiry won't will not be "What shall I eat, or what shall I drink?"; but he'll he will seek first the kingdom of God and his righteousness.
Examine yourself yourselves therefore by this: is not Are not your hearts chiefly {in this world}? set upon the world, and the things of it? Is it not more your concern, and care, and endeavor to further your outward interest than to secure an interest in heaven? {have eternal life}? And is not this the very reason, because that you never have never 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
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}.
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.
"Traditions of"
NT (1) "the traditions of my fathers"
BM (21) "the traditions of our fathers," "the traditions of their fathers, which are not correct," "it is because of the traditions of their fathers that caused them to remain in their state of ignorance" "the incorrectness of the traditions of their fathers" "they did convince many of their sins, and of the traditions of their fathers, which were not correct." "that his people might be convinced concerning the wicked traditions of their fathers" "Do ye suppose that ye can convince the Lamanites of the incorrectness of the traditions of their fathers, as stiffnecked a people as they are" "there were eight thousand of the Lamanites who were in the land of Zarahemla and round about baptized unto repentance, and were convinced of the wickedness of the traditions of their fathers." "ye do know of yourselves, for ye have witnessed it, that as many of them as are brought to the knowledge of the truth, and to know of the wicked and abominable traditions of their fathers, and are led to believe the holy scriptures, yea, the prophecies of the holy prophets, which are written, which leadeth them to faith on the Lord, and unto repentance, which faith and repentance bringeth a change of heart unto them"
DC (1) "And it came to pass that the children, being brought up in subjection to the law of Moses, gave heed to the traditions of their fathers and believed not the gospel of Christ, wherein they became unholy."
3 And none were received unto baptism save they took upon them the name of Christ, having a determination to serve him to the end.
(Moroni 6:3)
1 And now, I speak also concerning those who do not believe in Christ.
2 Behold, will ye believe in the day of your visitation—behold, when the Lord shall come, yea, even that great day when the earth shall be rolled together as a scroll, and the elements shall melt with fervent heat, yea, in that great day when ye shall be brought to stand before the Lamb of God—then will ye say that there is no God?
3 Then will ye longer deny the Christ, or can ye behold the Lamb of God? Do ye suppose that ye shall dwell with him under a consciousness of your guilt? Do ye suppose that ye could be happy to dwell with that holy Being, when your souls are racked with a consciousness of guilt that ye have ever abused his laws?
4 Behold, I say unto you that ye would be more miserable to dwell with a holy and just God, under a consciousness of your filthiness before him, than ye would to dwell with the damned souls in hell.
5 For behold, when ye shall be brought to see your nakedness before God, and also the glory of God, and the holiness of Jesus Christ, it will kindle a flame of unquenchable fire upon you.
(Mormon 9:1–5)
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