Monday, September 29, 2025

a Journey Towards Heaven

Compare: 11 Wherefore, hearken ye together and let me show unto you even my wisdom—the wisdom of him whom ye say is the God of Enoch, and his brethren,

12 Who were separated from the earth, and were received unto myself—a city reserved until a day of righteousness shall come—a day which was sought for by all holy men, and they found it not because of wickedness and abominations;

13 And confessed they were strangers and pilgrims on the earth;

(Doctrine and Covenants 45:11–13)

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The True Christian's Life a Journey Towards Heaven
And confessed that they were pilgrims and strangers on the earth. For they that say such things declare plainly that they seek a country. 
Hebrews 11:13–14

The Apostle is here setting forth the excellencies of the grace of faith by the glorious effects and happy issue of it in the saints of the Old Testament. He had spoken in the preceding part of the chapter particularly of Abel, Enoch, Noah, Abraham and Sarah.1 

Having enumerated these instances, he takes notice that these "all died in faith, not having received the promises, but having seen them afar off, were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on earth" [Hebrews 11:13].

In these words the Apostle seems to have a more particular respect to Abraham and Sarah and their kindred that came with them from Haran out of Ur of the Chaldees, by Hebrews 11:15, where the Apostle says, "and truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned." It was they that, upon God's call, left their own country. Two things may be observed in the text.

1. What these saints confessed of themselves, viz. that they were "strangers and pilgrims on earth." Thus, we have a particular account concerning Abraham; Genesis 23:4, "I am a stranger and sojourner with you." And it seems to have been the general sense of the Patriarchs, by what Jacob says to Pharaoh; Genesis 47:9, "And Jacob said to Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained to the days of the years of the life of my fathers in the days of their

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pilgrimage"; and Psalms 39:122 "I am a stranger and sojourner with thee, as were all my fathers."

2. The inference that the Apostle draws from hence, viz. that they sought another country as their home: "for they that say such things declare plainly that they seek a country." In confessing that they were strangers, they plainly declared that this is not their country: that this is not the country where they are at home. 

And in confessing themselves to be pilgrims, they declared plainly that this is not their settled abode; but they have respect to some other country that they seek and are traveling to as their home.

Doctrine.
This life ought so to be spent by us, as to be only a journey toward heaven.

I. Explain the doctrine.3

First. We ought not to rest in this world and its enjoyments, but should desire heaven. This, our hearts should be chiefly concerned and engaged about; we should "seek first the kingdom of God" (Matthew 6:33). He that is on a journey, he seeks the place that he is journeying to. Thus, he is not content with the accommodations that he meets with upon the road, to rest in them. We ought above all things to desire a heavenly happiness: to go to heaven, and there to be with God and dwell with Jesus Christ.

We ought not to be content with this world, or so to set our hearts on any enjoyments we have here as to rest in them. No, we ought to seek a better happiness.4 If we are surrounded with many outward enjoyments and things are comfortable to us; if we are settled in families and have those friends and relatives that are very desirable; if we have companions whose society is delightful to us; if we have children that are pleasant and likely,5 and in whom we see many promising qualifications, and live by good neighbors, and have much of the respect of others, have a good name and are generally beloved where we are known, and have comfortable and pleasant accommodations: yet we ought not to take up our rest in these things. 

We should not be willing to have these things for our portion, but should seek happiness in another world.

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We should not merely seek something else in addition to them,6 but should be so far from resting in them that we should choose and desire to leave these things for heaven, to go to God and Christ there. We should not be willing to live here in the enjoyment of these things always, if we could, in the same strength and vigor of body and mind, as when in youth or in the midst of our days, and always enjoy the same pleasant and dear friends and other earthly comforts. We should choose to leave 'em all in God's due time, that we might go to heaven, and there have the enjoyment of God.

We ought to desire that there may be an end to our living here in this world, when God shall choose. We should desire our journey's end, that we may arrive at our heavenly home. And whenever we are called to leave things, however pleasant to us, we ought so much to seek and desire heaven that we should be willing to part with them to go [to] heaven.7 We ought to possess them and enjoy and make use of them with no other view or aim but readily to quit them whenever we are called to it, and to change them for heaven. And when we are called away from them, we should go cheerfully and willingly.

He that is going on a journey, he is not wont to rest in what he meets with, that is comfortable and pleasing, on the road. If he passes along through pleasant places, flowery meadows or shady groves, he don't take up his content in those things, he is not willing to sit down and stop here. He don't desire to stay here, no,8 but he is content only to take a transient view of these pleasant objects as he goes along. He is not enticed by these fair appearances to stop9 his journey and leave off the thoughts of proceeding; no, but his journey's end is in his mind. That is the great thing that he aims at. 

So, if he meets with comfortable and pleasant accommodations on the road, at an inn, yet he don't rest there. He won't take up his abode there in the inn.1 He entertains no thoughts of settling there. He considers that these things are not his own but his landlord's,2 and that this is not allotted for his home, that he is but a stranger. And when he has refreshed himself, or tarried but for a night, he is for leaving these accommodations, and going forward, and getting onwards towards his journey's end.

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Though he has been comfortably entertained there, yet it is not at all grievous to him when he goes away. He goes from thence cheerfully, with the thoughts of getting to his own home, where he desires to be. And the thoughts of coming to his journey's end is not at all grievous to him. He don't desire to be traveling always, and never come to his journey's end; the thought of that would be discouraging to him. But it is pleasant to him to think that there is so much of the way is gone, that he is now near home, and that he shall presently be there, and the toil and fatigue of his journey will be over.

So, we should so desire heaven so much more than the comforts and enjoyments of this life that we should long to change these things for heaven. We should wait with earnest desire for the time when we shall arrive to our journey's end. The Apostle mentions it as an encouraging, comfortable consideration to Christians, when they draw nigh their happiness; Romans 13:11, "now is our salvation nearer than when we believed."

Our hearts ought to be loose to these things, as it is with a man that is in a journey; however comfortable enjoyments are, yet we ought to keep our hearts so loose from them as cheerfully to part with them whenever God calls; 1 Corinthians 7:29–31, "But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; and they that weep as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as not abusing it: for the fashion of this world passeth away." But heavenly happiness should be all our salvation. We ought to look upon these things as only lent to us for a little while, to serve a present turn; but we should set our hearts on heaven as our inheritance forever.

When persons have dear companions, or children that are dear to them and need their care of them, yet they should enjoy them with no other view or aim but to quit and leave them to go to heaven whenever God calls them. Or when they have a comfortable subsistence or the credit and esteem of others, they should enjoy [them] with no other thought but, only in a little time, in God's time, to leave them for heaven without discontent or any anxiety. They should consider and use all these things only as the accommodation of a journey.

Second. We ought to seek heaven by traveling in the way that leads thither. The way that leads to heaven is a way of holiness; we should choose and desire to travel thither in this way, and in no other.

We should part with all those sins, those carnal appetites, that are as weights that will tend to hinder us in our traveling towards heaven; Heb.

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Hebrews 12:1, "let us lay aside every weight, and the sin that doth so easily beset us, and let us run with patience the race that is set before us." However pleasant any practice or the gratification of any appetite may be, we must lay it aside, cast it away, if it be any hindrance, any stumbling block, in the way to heaven.

We should travel on as a way of obedience to all God's commands, even the difficult, as well as the easy, commands. We should travel on in a way of self-denial, denying all our sinful inclinations and interests. The way to heaven is ascending; we must be content to travel up hill, though it be hard, and tiresome, and contrary to the natural tendency and bias of our flesh, that tends downward to the earth. We should follow Christ in the path that he has gone; the way that he traveled in was the right way to heaven. We should take up our cross and follow him. We should travel along in the same way of meekness and lowliness of heart, in the same way of obedience, and charity, and diligence to do good, and patience under afflictions.

The way to heaven is an heavenly life. We must be traveling towards heaven in a way of imitation of those that are in heaven, in imitation of the saints or angels therein, in their holy employments, in their way of spending their time in loving, adoring, serving, and praising God and the Lamb.

This is the path that we prefer before all others. If we could have any other that we might choose, if we could go to heaven in a way of carnal living, the way of the enjoyment and gratification of our lusts, we should rather prefer a way of holiness, and conformity to the spiritual, self-denying rules of the gospel.

Third. We should travel on in this way in a laborious manner. The going of long journeys is attended with toil and fatigue, especially if the journey be through a wilderness. Persons in such a case expect no other than to suffer hardship and weariness, in traveling over mountains and through bad places.

So we should travel in this way of holiness in a laborious manner, improving our time and strength to surmount the difficulties and obstacles that are in the way. The land that we have to travel through is a wilderness; there are many mountains, and rocks, and rough places that we must go over in the way, and there is a necessity that we should lay out our strength.

Fourth. Our whole lives ought to be spent in traveling this road.

1. We ought to begin early. This should be the first concern and business that persons engage in when they come to be capable of acting, or

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doing any business. When they first set out in the world, they should set out on this journey.

2. And we ought to travel on in this way with assiduity. It ought to be the work of every day to travel on towards heaven. We should often be thinking of our journey's end; and not only thinking of it, but it should be our daily work to travel on in the way that leads to it.

He that is on a journey, he is often thinking of the place that he is going to, and 'tis his care and business every day to get along, to improve his time to get towards his journey's end. He spends the day in it; 'tis the work of the day whilst the sun serves him, and when he has rested in the night he gets up in the morning and sets out again on his journey. And so, from day to day, till he has got to his journey's end. Thus should heaven be continually in our thought; and the immediate entrance or passage to it, viz. death, should be present with us, and it should be a thing that we familiarize to ourselves. And so it should be our work every day to be preparing for death and traveling heavenward.

3. We ought to persevere in this way as long as we live. We should hold out in it to the end; Hebrews 12:1, "let us run with patience the race that is set before us." Though the road be difficult, and it be a toilsome thing to travel it, we must hold out with patience and be content to endure the hardships of it. If the journey be long, yet we must not stop short; we should not give out in discouragement, but hold on till we are arrived to the place we seek. We ought not to be discouraged with the length and difficulties of the way, as the children of Israel were, and be for turning back again. All our thought and design should be to get along; we should be engaged and resolved to press forward till we arrive.

Fifth. We ought to be continually growing in holiness and, in that respect, coming nearer and nearer to heaven. He that [is] traveling towards a place, he comes nearer and nearer to it continually; so we should be endeavoring to come nearer to heaven, in being more heavenly, becoming more and more like to the inhabitants of heaven, and more and more as we shall be when we are arrived there, if ever that be.

We should endeavor continually to be more and more as we hope to be in heaven, in respect of holiness and conformity to God. We should endeavor to be more & more {as we hope to be in heaven},3 with respect to light and knowledge, should labor to be continually growing in knowledge of God and Christ, and divine things,4 clear views of the gloriousness

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5 and excellency of divine things, that we come nearer and nearer to the beatific vision.

We should labor to {be continually growing} in divine love, that this may be an increasing flame in our hearts, till our hearts ascend wholly in this flame. {We should labor to be continually growing} in obedience, and an heavenly conversation, that we may do the will of God on earth, as the angels do in heaven.

{We should labor to be continually growing} in comfort and spiritual joy, in sensible communion with God and Jesus Christ. Our path should be as "the shining light, that shines more and more to the perfect day" (Proverbs 4:18).

We ought to be hungering and thirsting after righteousness, after an increase of righteousness; 1 Peter 2:2, "As newborn babes, desire the sincere milk of the word, that ye may grow thereby." And we should make the perfection of heaven our mark. We should rest in nothing short of this, but be pressing towards this mark, and laboring continually to be coming nearer and nearer to it; Philippians 3:13–14, "this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus."

Sixth. And lastly, all other concerns of life ought to be entirely subordinated to this. As when a man is on a journey, all the steps that he takes are in order to further him in his journey and subordinated to that aim of getting to his journey's end; and if he carries money or provision with him, 'tis to supply him in his journey.

So we ought wholly to subordinate all our other business and all our temporal enjoyments to this affair, of traveling to heaven. Journeying towards heaven ought to be our only work and business, so that all that we have and do should be in order to that. When we have worldly enjoyments, we should be ready to part with them whenever they are in the way of our going towards heaven; we should sell all this world for heaven. When once anything that we have becomes a clog and hindrance to us in the way heavenward, we should quit it immediately. When we use our worldly enjoyments and possessions, it should be with such [a] view and in such a manner as to further us in our way heavenward: thus we should eat, and drink, and clothe ourselves, and thus we should improve the conversation and enjoyment of friends.

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And whatever business we are setting about, whatever design we are engaging, we should inquire with ourselves whether this business or undertaking will forward us in our way to heaven; and if not, to quit our design. We ought to make use of worldly enjoyments and to pursue worldly business in such a degree and manner as shall have the best tendency to forward us in our journey heavenwards, and no otherwise.

[II.] Reasons.

First. This world is not our abiding place. Our continuance in this world is but very short: man's "days on earth are as a shadow" [1 Chronicles 29:15].

It was never designed by God that this world should be our home. We were not born into this world for that end; neither did God give us these temporal things that we are accommodated with for that end. If God has given us good estates, if we are settled in families and God has given us children, or other friends that are very pleasant to us, 'tis with no such view or design that we should be furnished or provided for here as for a settled abode. It was with that design, that we should use them for the present, but leave them again in a very little time.

If we are called to any secular business, or if we are charged with the care of a family, with the instruction or education of children, we are called to these things with that design, that we shall soon be called off from them again: [they are] not to be our everlasting employment.

So that if we improve our lives to any other purpose than as a journey towards heaven, all our labor will be lost. If we spend our lives in the pursuit of a temporal happiness; if we set our hearts on riches and seek happiness in them; if we seek to be happy in sensual pleasures; if we spend our lives to seek the credit and esteem of men, the good will and respect of others; if we set our hearts on our children and look to be happy in the enjoyment of them, in seeing them well brought up, and well settled, etc.,6 all these things will be of little significancy to us. Death will blow up all our hopes and expectations, and will put an end to our enjoyment of these things. The places that have known us will know us no more, and the eye that hath seen us shall see us no more. We must be taken away forever from all these things. And 'tis uncertain when. It may be soon after we have received them and are put into the possession of them; it may be in the midst of our days, and from the midst of our enjoyments. Where will be all our worldly employments and enjoyments

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when we are laid in the silent grave? For "man lieth down, and riseth not again: till the heavens be no more" (Job 14:12).

Second. The future world was designed to be our settled and everlasting abode. Here it was intended that we should be fixed, and here alone is a lasting habitation, and a lasting inheritance, and enjoyments to be had. We are designed for this future world. We are to be in two states: one in this world, which is our present state, the other in the world to come. The present state, in this world, is short, and transitory; our state in the other world is everlasting.

When we go into another world, there we must be to all eternity; and as we are there at first, so we must be, without change. Our state in the future world, therefore being eternal, is so exceedingly of greater importance than our state in this world, that it is worthy that our state here and all our concerns in this world should be wholly subordinated to it.

Third. Heaven is that place alone where is to [be] obtained our highest end, and highest good. God hath made us for himself: "of God, and through God, and to God are all things" (Romans 11:36). Therefore then do we attain to our highest end, when we are brought to God. But that is by being brought to heaven, for that is God's throne; that is the place of his special presence, and of his glorious residence. There is but a very imperfect union with God to be had in this world: a very imperfect knowledge of God in the midst of abundance of darkness, a very imperfect conformity to God, mingled with abundance of enmity and estrangement. Here we can serve and glorify God but in an exceeding imperfect manner, our service being mingled with much sin and dishonoring to God.

But when we get to heaven, if ever that be, there we shall be brought to a perfect union with God. There we shall have the clear views of God's glory: we shall see face to face, and know as we are known [1 Corinthians 13:12]. There we shall be fully conformed to God, without any remains of sin: "we shall be like him; for we shall see him as he is" [1 John 3:2]. There we shall serve God perfectly. We shall glorify him in an exalted manner, and to the utmost of the powers and capacity of our nature. Then we shall perfectly give up ourselves to God; then will our hearts be wholly a pure and holy offering to God, offered all in the flame of divine love.

In heaven alone is attainment of our highest good. God is the highest good of the reasonable creature. The enjoyment of him is our proper happiness, and is the only happiness with which our souls can be satisfied. To go to heaven, fully to enjoy God, is infinitely better than the most pleasant accommodations here: better than fathers and mothers, husbands,

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wives, or children, or the company of any or all earthly friends. These are but shadows; but God is the substance. These are but scattered beams; but God is the sun. These are but streams; but God is the fountain. These are but drops; but God is the ocean.

Therefore, it becomes us to spend this life only as a journey towards heaven, as it becomes us to make the seeking of our highest end, and proper good, the whole work of our lives; and we should subordinate all the other concerns of life to it. Why should we labor for anything else, or set our hearts on anything else, but that which is our proper end, and true happiness?

Fourth. Our present state, and all that belongs [to it], is designed by him that made all things to be wholly in order to another world. This world was made for a place of preparation for another world. Man's mortal life was given him here only that he might here be prepared for his fixed state. And all that God has here given us is given us to this purpose. The sun shines upon us, the rain falls, the earth yields her increase to us, civil affairs, ecclesiastical affairs, family affairs, all our personal concerns, are designed and ordered in a subordination to a future world by the maker and disposer of all things. They therefore ought to be subordinated by us.7

Application.

Use I is of Instr.

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?8

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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,

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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. When the death of near friends is attended with these circumstances,9 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 in1 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 straight 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.

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

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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.2 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 flowing3 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.

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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}.4 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

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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.

And consider further, for motive,

First. How worthy is heaven, that your life should be wholly spent as a journey towards it. To what better purpose can you spend your life, whether you respect your duty or your interest? What better end can you propose to your journey than5 heaven?

Here you are placed in this world, in this wilderness, and have you your choice given you, that you travel which way you please; and there is one way that leads to heaven. Now where can you direct your course better, than this way? What can you choose better for your journey's end? All men have some aim or other in living. Some mainly seek worldly things; they spend their days in the pursuit of those things. But is not heaven, where is fullness of joy, forever and ever, much more worthy to be sought by you? How can you better apply your strength, and use your means, and spend your days, than in traveling in the road that leads to the everlasting enjoyment of God, to his glorious presence, to the city of the new Jerusalem, to the heavenly Mount Zion, where all your desires will be filled and [there is] no danger of ever losing your happiness?

No man is at home in this world. Whether he chooses heaven or no, yet here he is but a transient person. Where can you choose your home better than in heaven? The rest and glory of heaven is so great that 'tis worthy that we should desire it above riches, above our fathers' houses or

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our own, above husbands, or wives, or children, or all earthly friends. It is worthy that we should subordinate these things to it, and that we should be ready cheerfully to part with them for heaven whenever God calls.

Second. This is the way to have death comfortable [to] us: if we spend our lives so as to be only a journey towards heaven. This will be the way to have death, that is the end of the journey and entrance into heaven, not terrible, but comfortable.

This is the way to [be] free from bondage through the fear of death, and to have the prospect and forethought of death comfortable. Does the traveler think of the journey's end with fear and terror? Especially when he has been many days traveling, it being a long and tiresome journey, is it terrible to him to think that he has almost got to his journey's end; are not men, rather, wont to rejoice at it? Were the children of Israel sorry, after forty years travel in the wilderness, when they had almost got to Canaan? This is the way to have death not terrible when it comes. 'Tis the way to be able to part with the world without grief. Does it grieve the traveler when he has got home to quit his staff and load of provisions that he had to sustain him by the way?

Third. No more of your life will be pleasant to think of, when you come to die, than has been spent after this manner. All of your past life that has been spent on a journey {to heaven} will be comfortable to think of on a death bed, and no more.

If you have spent none of your life [after this manner], your whole life will be terrible to you to think of unless you die under some great delusion. You will see then how that all of your life that has been spent otherwise is lost. You will then see the vanity of other aims you may have proposed to yourself. The thought of what you have possessed and enjoyed in the world will not be pleasant to you unless you can think, withal, that you have subordinated them to this purpose.

Fourth. Consider that those that are willing thus to spend their lives as a journey {to heaven} may have heaven. Heaven, as high as it is, and as glorious as it is, is attainable. It is attainable for such poor, worthless creatures as we are. Even such as we may have for our home that glorious region that is the habitation of the glorious angels: yea, the dwelling place of the glorified Son of God, and where is the glorious presence of the great Jehovah.

And we may have it freely. There is no high price that is demanded of us for this privilege. We may have it without money or price, if we are but willing to set out and go on towards it, are but willing to travel the road that leads to it, and bend our course that way as long as we live. We may, and shall, have heaven for our eternal resting place.

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Fifth. Let it be considered that if our lives ben't a journey to heaven, they will be a journey to hell. We can't continue here always, but we must go somewhere else. All mankind, after they have been in this wilderness a little while, they go out of it. And there is but two places that they go to: the two great receptacles of all that depart out of this world. The one is heaven, whither a few, a small number in comparison, travel; the way hither is but thinly occupied with travelers. And the other is hell, wither the bulk of mankind do throng. And one or other of these must be our journey's end, the issue of our course in this world.

[III.] Directions.

First. Labor to get a sense of the vanity of this world: of the vanity of it upon the account of the little satisfaction [that] is to be enjoyed here, and upon the account of its short continuance and unserviceableness when we must stand in need of help, viz. on a death bed.

All men that live any considerable time in the world see abundance that might convince 'em of the vanity of the world, if they would but consider. Be persuaded to exercise consideration when you see and hear, from time to time, of the death of others. Labor to turn your thoughts this way; see if you can't see the vanity of the world in such a glass. If you were sensible how vain a thing this world is, you would see that it is not worthy that your life should be spent to the purpose thereof, and that all is lost that is not some way aimed at heaven.

Second. Labor to be much acquainted with heaven. If you are not acquainted with it, you will not to be like to spend your life as a journey thither; you won't be sensible of the worth of it, won't long for it. Unless you are much conversant in your mind with a better good, it will be exceeding difficult to you to have your hearts loosed from these things, and to use them only in subordination to something else, and to be ready to part with them for the sake of the better good. Labor to obtain a realizing sense of the heavenly world, to get a firm belief of the reality of it, and to be very much conversant with it in your thoughts.

Third. Seek heaven only by Jesus Christ. Christ tells us that he is "the way, the truth, and the life" (John 14:6). He tells us that he is the door of the sheep; John 10:9, "I am the door: by me if any man enter in, he shall be saved, and go in and out, and find pasture." If we therefore would improve our lives as a journey towards heaven, we must seek it by him and not by our own righteousness: as expecting to obtain [it] only for his sake, looking to him, having our dependence on him only for the purchase of heaven, and procuring it for us by his merit. And expect strength to walk in a way of holiness, the way that leads to heaven, only from him.

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Fourth. And lastly, let Christians help one another in going this journey. There are many ways that Christians might greatly help and forward one another in their way to heaven: by religious conference and otherwise. And persons greatly need help in this way, which is, as I have often observed, a difficult way. Let Christians be exhorted to go this journey, as it were, in company, conversing together about their journey's end and assisting one another. Company is very desirable in a journey, but in no journey so much as this. Let Christians go united, and not fall out by the way, which will be the way to hinder one another, but use all means they can to help one another. This is the way to be more successful in traveling and to have the more joyful meeting at their Father's house in glory.

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Friday, September 12, 2025

Charlie Kirk and other saints

From the funeral address for David Brainerd, by Jonathan Edwards:


As if he had said, 

"This is not the time and place for that freedom, your love to me desires: that is appointed in heaven, after my ascension. I am going thither: and you that are my true disciples, shall, as my brethren and companions, soon be there with me in my glory. 

And then there shall be no restraint. 

That is the place appointed for the most perfect expressions of complacence and endearment, and full enjoyment of mutual love." 

And accordingly the souls of departed saints with Christ in heaven, shall have Christ as it were unbosomed unto them, manifesting those infinite riches of love towards them, that have been there from eternity: and they shall be enabled to express their love to him, in an infinitely better manner than ever they could while in the body. 

Thus they shall eat and drink abundantly, and swim in the ocean of love, and be eternally swallowed up in the infinitely bright, and infinitely mild and sweet beams of divine love; eternally receiving that light, eternally full of it, and eternally compassed round with it, and everlastingly reflecting it back again to the fountain of it.



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Sinners in the hands of an angry God

The famous sermon, annotated on a preliminary basis for intertextuality with the KJV, Book of Mormon, Doctrine and Covenants, and Pearl of Great Price.


Sinners in the Hands of an Angry God
Their foot shall slide in due time. 
Deuteronomy 32:35.

In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, that were God's visible people, and lived under means of grace; and that, notwithstanding all God's wonderful works that he had wrought towards that people, yet remained, as is expressed, v. Deuteronomy 32:28, "void of counsel," having no understanding in them; and that, under all the cultivations of heaven, brought forth bitter and poisonous fruit; as in the two verses next preceding the text.

"bitter fruit" BM (1) which bring forth bitter fruit (Jacob 5:65)

The expression that I have chosen for my text, "Their foot shall slide in due time," seems to imply the following things, relating to the punishment and destruction that these wicked Israelites were exposed to.

1. That they were always exposed to destruction, as one that stands or walks in slippery places is always exposed to fall. This is implied in the manner of their destruction's coming upon them, being represented by their foot's sliding. 

"represented by" PGP (2)  the stars represented by numbers 22 and 23 (Abraham Fac. 2, 5)

The same is expressed, Psalms 73:18, "Surely thou didst set them in slippery places: thou castedst them down into destruction."

2. It implies that they were always exposed to sudden unexpected destruction. As he that walks in slippery places is every moment liable to fall; he can't foresee one moment whether he shall stand or fall the next; and when he does fall, he falls at once, without warning. Which is also expressed in that, Psalms 73:18-19, "Surely thou didst set them in slippery places: thou castedst them down into destruction. How are they brought into desolation as in a moment!"

3. Another thing implied is that they are liable to fall of themselves, without being thrown down by the hand of another. As he that stands or walks on slippery ground, needs nothing but his own weight to throw him down.

4. That the reason why they are not fallen already, and don't fall now, is only that God's appointed time is not come. For it is said, that when that

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due time, or appointed time comes, "their foot shall slide." Then they shall be left to fall as they are inclined by their own weight. God won't hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall into destruction; as he that stands in such slippery declining ground on the edge of a pit that he can't stand alone, when he is let go he immediately falls and is lost.

The observation from the words that I would now insist upon is this:

[Doctrine.]
There is nothing that keeps wicked men, at any one moment, out of hell, but the mere pleasure of God.

By "the mere pleasure of God," I mean his sovereign pleasure, his arbitrary will, restrained by no obligation, hindered by no manner of difficulty, any more than if nothing else but God's mere will had in the least degree, or in any respect whatsoever, any hand in the preservation of wicked men one moment.

"least degree" BM (1) DC (2) the Lord cannot look upon sin with the least degree of allowance (Alma 45:16) I the Lord cannot look upon sin with the least degree of allowance (Doctrine and Covenants 1:31)

The truth of this observation may appear by the following considerations.

I. There is no want of power in God to cast wicked men into hell at any moment. Men's hands can't be strong when God rises up: the strongest have no power to resist him, nor can any deliver out of his hands.

He is not only able to cast wicked men into hell, but he can most easily do it. Sometimes an earthly prince meets with a great deal of difficulty to subdue a rebel, that has found means to fortify himself, and has made himself strong by the numbers of his followers. But it is not so with God. There is no fortress that is any defense from the power of God. Though hand join in hand, and vast multitudes of God's enemies combine and associate themselves, they are easily broken in pieces: they are as great heaps of light chaff before the whirlwind; or large quantities of dry stubble before devouring flames. 

"combine" BM (2) DC (2) PGP (1) And they did enter into a covenant one with another, yea, even into that covenant which was given by them of old, which covenant was given and administered by the devil, to combine against all righteousness. Therefore they did combine against the people of the Lord, (3 Nephi 6:28–29)

We find it easy to tread on and crush a worm that we see crawling on the earth; so 'tis easy for us to cut or singe a slender thread that anything hangs by; thus easy is it for God when he pleases to cast his enemies down to hell

"down to hell" OT (3) NT (3) BM (11) DC (4)

What are we, that we should think to stand before him, at whose rebuke the earth trembles, and before whom the rocks are thrown down? [Nahum 1:6]

II. They deserve to be cast into hell; so that divine justice never stands in the way, it makes no objection against God's using his power at any moment to destroy them. 

"divine justice" BM (1) Therefore if that man repenteth not, and remaineth and dieth an enemy to God, the demands of divine justice do awaken his immortal soul to a lively sense of his own guilt, which doth cause him to shrink from the presence of the Lord, and doth fill his breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever. (Mosiah 2:38)

Yea, on the contrary, justice calls aloud for an infinite

"infinite" OT (3) BM (11) DC (2)

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punishment of their sins. Divine justice says of the tree that brings forth such grapes of Sodom, "Cut it down; why cumbreth it the ground" (Luke 13:7). The sword of divine justice is every moment brandished over their heads, and 'tis nothing but the hand of arbitrary mercy, and God's mere will, that holds it back.

"sword of justice" BM (1) Oh then, why did he not consign us to an awful destruction, yea, why did he not let the sword of his justice fall upon us, and doom us to eternal despair? (Alma 26:19)

III. They are already under a sentence of condemnation to hell. They don't only justly deserve to be cast down thither; but the sentence of the law of God, that eternal and immutable rule of righteousness that God has fixed between him and mankind, is gone out against them, and stands against them; so that they are bound over already to hell. John 3:18, "He that believeth not is condemned already." So that every unconverted man properly belongs to hell; that is his place; from thence he is. John 8:23, "Ye are from beneath." And thither he is bound; 'tis the place that justice, and God's Word, and the sentence of his unchangeable law assigns to him.

IV. They are now the objects of that very same anger and wrath of God that is expressed in the torments of hell: and the reason why they don't go down to hell at each moment, is not because God, in whose power they are, is not then very angry with them; as angry as he is with many of those miserable creatures that he is now tormenting in hell, and do there feel and bear the fierceness of his wrath. 

"wrath of God" OT (1) NT (9) BM (14) DC (4) PGP (1) 

"down to hell" OT (3) NT (3) BM (11) DC (4)

"miserable" OT (1) NT (2) BM (6)

Yea, God is a great deal more angry with great numbers that are now on earth, yea, doubtless with many that are now in this congregation, that it may be are at ease and quiet, than he is with many of those that are now in the flames of hell.

"great numbers" BM (1) For behold, they would break out in great numbers, and would fight with stones, and with clubs, or whatsoever thing they could get into their hands, (Alma 57:14)

So that it is not because God is unmindful of their wickedness, and don't resent it, that he don't let loose his hand and cut them off. God is not altogether such an one as themselves, though they may imagine him to be so. The wrath of God burns against them, their damnation don't slumber, the pit is prepared, the fire is made ready, the furnace is now hot, ready to receive them, the flames do now rage and glow. The glittering sword is whet, and held over them, and the pit hath opened her mouth under them.

"ready to receive" BM (1) DC (1) "made preparations and were ready to receive the Lamanites to battle." (Alma 51:24) "And there are none that doeth good except those who are ready to receive the fulness of my gospel, which I have sent forth unto this generation." (Doctrine and Covenants 35:12)

V. The devil stands ready to fall upon them and seize them as his own, at what moment God shall permit him. They belong to him; he has their souls in his possession, and under his dominion. The Scripture represents them as his "goods" (Luke 11:21). The devils watch them; they are ever by them, at their right hand; they stand waiting for them, like greedy hungry lions that see their prey, and expect to have it, but are for the present kept back; if God should withdraw his hand, by which they are restrained, they would in one moment fly upon their poor souls. The old serpent is

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gaping for them; hell opens its mouth wide to receive them; and if God should permit it, they would be hastily swallowed up and lost.

and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. (Doctrine and Covenants 122:7)

VI. There are in the souls of wicked men those hellish principles reigning, that would presently kindle and flame out into hell fire, if it were not for God's restraints. There is laid in the very nature of carnal men a foundation for the torments of hell: there are those corrupt principles, in reigning power in them, and in full possession of them, that are seeds of hell fire. 

These principles are active and powerful, and exceeding violent in their nature, and if it were not for the restraining hand of God upon them, they would soon break out, they would flame out after the same manner as the same corruptions, the same enmity does in the hearts of damned souls, and would beget the same torments in 'em as they do in them. 

The souls of the wicked are in Scripture compared to the troubled sea (Isaiah 57:20). For the present God restrains their wickedness by his mighty power, as he does the raging waves of the troubled sea, saying, "Hitherto shalt thou come, and no further" [Job 38:11]; but if God should withdraw that restraining power, it would soon carry all afore it. Sin is the ruin and misery of the soul; it is destructive in its nature; and if God should leave it without restraint, there would need nothing else to make the soul perfectly miserable. 

The corruption of the heart of man is a thing that is immoderate and boundless in its fury; and while wicked men live here, it is like fire pent up by God's restraints, whenas if it were let loose it would set on fire the course of nature; and as the heart is now a sink of sin, so, if sin was not restrained, it would immediately turn the soul into a fiery oven, or a furnace of fire and brimstone.

VII. It is no security to wicked men for one moment, that there are no visible means of death at hand. 'Tis no security to a natural man, that he is now in health, and that he don't see which way he should now immediately go out of the world by any accident, and that there is no visible danger in any respect in his circumstances. 

"natural man" NT (1) BM (3) DC (1) PGP (1)

The manifold and continual experience of the world in all ages, shows that this is no evidence that a man is not on the very brink of eternity, and that the next step won't be into another world. 

"in all ages" DC 92) PGP (1) "Nevertheless, in all ages of the world, whenever the Lord has given a dispensation of the priesthood to any man by actual revelation" (Doctrine and Covenants 128:9)

The unseen, unthought of ways and means of persons going suddenly out of the world are innumerable and inconceivable. Unconverted men walk over the pit of hell on a rotten covering, and there are innumerable places in this covering so weak that they won't bear their weight, and these places are not seen. The arrows of death fly unseen at noonday; the sharpest sight can't discern them. God has so many different unsearchable ways of taking wicked men out of the world and sending

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'em to hell, that there is nothing to make it appear that God had need to be at the expense of a miracle, or go out of the ordinary course of his providence, to destroy any wicked man, at any moment. All the means that there are of sinners going out of the world, are so in God's hands, and so universally absolutely subject to his power and determination, that it don't depend at all less on the mere will of God, whether sinners shall at any moment go to hell, than if means were never made use of, or at all concerned in the case.

VIII. Natural men's prudence and care to preserve their own lives, or the care of others to preserve them, don't secure 'em a moment. This divine providence and universal experience does also bear testimony to. 

"divine providence" PGP (1) "And their intentions of mobbing us were only counteracted by the influence of my wife’s father’s family (under Divine providence), who had become very friendly to me, and who were opposed to mobs" (Joseph Smith—History 1:75)

There is this clear evidence that men's own wisdom is no security to them from death: that if it were otherwise we should see some difference between the wise and politic men of the world, and others, with regard to their liableness to early and unexpected death; but how is it in fact? Ecclesiastes 2:16, "How dieth the wise man? as the fool."

IX. All wicked men's pains and contrivance they use to escape hell, while they continue to reject Christ, and so remain wicked men, don't secure 'em from hell one moment. Almost every natural man that hears of hell, flatters himself that he shall escape it; he depends upon himself for his own security; he flatters himself in what he has done, in what he is now doing, or what he intends to do; everyone lays out matters in his own mind how he shall avoid damnation, and flatters himself that he contrives well for himself, and that his schemes won't fail. 

They hear indeed that there are but few saved, and that the bigger part of men that have died heretofore are gone to hell; but each one imagines that he lays out matters better for his own escape than others have done: he don't intend to come to that place of torment; he says within himself, that he intends to take care that shall be effectual, and to order matters so for himself as not to fail.

But the foolish children of men do miserably delude themselves in their own schemes, and in their confidence in their own strength and wisdom; they trust to nothing but a shadow. 

"children of men" OT (23) BM (131) DC (39) PGP (15)

"own strength OT (2) BM (8) DC (1) 

The bigger part of those that heretofore have lived under the same means of grace, and are now dead, are undoubtedly gone to hell: and it was not because they were not as wise as those that are now alive; it was not because they did not lay out matters as well for themselves to secure their own escape. 

If it were so, that we could come to speak with them, and could inquire of them, one by one, whether they expected when alive, and when they used to hear about hell, ever to be the subjects of that misery, we doubtless should hear one and another reply, "No, I never intended to come here; I had laid out matters

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otherwise in my mind; I thought I should contrive well for myself; I thought my scheme good; I intended to take effectual care; but it came upon me unexpected; I did not look for it at that time, and in that manner; it came as a thief; death outwitted me; God's wrath was too quick for me; O my cursed foolishness! I was flattering myself, and pleasing myself with vain dreams of what I would do hereafter, and when I was saying, ‘Peace and safety,’ then sudden destruction came upon me" [1 Thessalonians 5:3].

X. God has laid himself under no obligation by any promise to keep any natural man out of hell one moment. God certainly has made no promises either of eternal life, or of any deliverance or preservation from eternal death, but what are contained in the covenant of grace, the promises that are given in Christ, in whom all the promises are yea and amen. 

"eternal death" BM (1) And not choose eternal death, according to the will of the flesh and the evil which is therein, which giveth the spirit of the devil power to captivate, to bring you down to hell, that he may reign over you in his own kingdom. (2 Nephi 2:29)

But surely they have no interest in the promises of the covenant of grace that are not the children of the covenant, and that don't believe in any of the promises of the covenant, and have no interest in the Mediator of the covenant.

"no interest" BM (1) But I say unto you, O man, whosoever doeth this the same hath great cause to repent; and except he repenteth of that which he hath done he perisheth forever, and hath no interest in the kingdom of God.(Mosiah 4:18)

So that whatever some have imagined and pretended about promises made to natural men's earnest seeking and knocking, 'tis plain and manifest that whatever pains a natural man takes in religion, whatever prayers he makes, till he believes in Christ, God is under no manner of obligation to keep him a moment from eternal destruction.

"eternal destruction" BM (1) That ye may not be cursed with a sore cursing; and also, that ye may not incur the displeasure of a just God upon you, unto the destruction, yea, the eternal destruction of both soul and body.
(2 Nephi 1:22)

So that thus it is, that natural men are held in the hand of God over the pit of hell; they have deserved the fiery pit, and are already sentenced to it; and God is dreadfully provoked, his anger is as great towards them as to those that are actually suffering the executions of the fierceness of his wrath in hell, and they have done nothing in the least to appease or abate that anger, neither is God in the least bound by any promise to hold 'em up one moment; the devil is waiting for them, hell is gaping for them, the flames gather and flash about them, and would fain lay hold on them, and swallow them up; the fire pent up in their own hearts is struggling to break out; and they have no interest in any mediator, there are no means within reach that can be any security to them. In short, they have no refuge, nothing to take hold of, all that preserves them every moment is the mere arbitrary will, and uncovenanted unobliged forbearance of an incensed God.

"provoked" OT (31) NT (2) BM (2) It is because you have hardened your hearts; yea, ye will not hearken unto the voice of the good shepherd; yea, ye have provoked him to anger against you. (Helaman 7:18)

"fierceness of wrath" NT (2) DC (2)

God bound: I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise(Doctrine and Covenants 82:10)

"swallow them up" OT (3) BM (1)

Application.

The Use may be of Awakening to unconverted persons in this congregation. This that you have heard is the case of everyone of you that are out

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of Christ. That world of misery, that lake of burning brimstone is extended abroad under you. There is the dreadful pit of the glowing flames of the wrath of God; there is hell's wide gaping mouth open; and you have nothing to stand upon, nor anything to take hold of: there is nothing between you and hell but the air; 'tis only the power and mere pleasure of God that holds you up.

You probably are not sensible of this; you find you are kept out of hell, but don't see the hand of God in it, but look at other things, as the good state of your bodily constitution, your care of your own life, and the means you use for your own preservation. 

But indeed these things are nothing; if God should withdraw his hand, they would avail no more to keep you from falling, than the thin air to hold up a person that is suspended in it.

Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell, than a spider's web would have to stop a falling rock. 

"gulf" NT (1) BM (6) Behold, he did not exercise his justice upon us, but in his great mercy hath brought us over that everlasting gulf of death and misery, even to the salvation of our souls. (Alma 26:20)

Were it not that so is the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it; the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun don't willingly shine upon you to give you light to serve sin and Satan; the earth don't willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air don't willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God's enemies. 

God's creatures are good, and were made for men to serve God with, and don't willingly subserve to any other purpose, and groan when they are abused to purposes so directly contrary to their nature and end. 

And the world would spew you out, were it not for the sovereign hand of him who hath subjected it in hope. There are the black clouds of God's wrath now hanging directly over your heads, full of the dreadful storm, and big with thunder; and were it not for the restraining hand of God it would immediately burst forth upon you. The sovereign pleasure of God for the present stays his rough wind; otherwise it would come with fury, and your destruction would come like a whirlwind, and you would be like the chaff of the summer threshing floor.

"whirlwind" plus "chaff" OT (1) BM (1) And again, he saith: If my people shall sow filthiness they shall reap the chaff thereof in the whirlwind; and the effect thereof is poison. (Mosiah 7:30)

The wrath of God is like great waters that are dammed for the present; they increase more and more, and rise higher and higher, till an outlet is given, and the longer the stream is stopped, the more rapid and mighty

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is its course, when once it is let loose. 

"wrath of God" OT (1) NT (9) BM (14) DC (4) PGP (1)

'Tis true, that judgment against your evil works has not been executed hitherto; the floods of God's vengeance have been withheld; but your guilt in the meantime is constantly increasing, and you are every day treasuring up more wrath; the waters are continually rising and waxing more and more mighty; and there is nothing but the mere pleasure of God that holds the waters back that are unwilling to be stopped, and press hard to go forward; if God should only withdraw his hand from the floodgate, it would immediately fly open, and the fiery floods of the fierceness and wrath of God would rush forth with inconceivable fury, and would come upon you with omnipotent power; and if your strength were ten thousand times greater than it is, yea, ten thousand times greater than the strength of the stoutest, sturdiest devil in hell, it would be nothing to withstand or endure it.

"treasure up" BM (1) DC (8)

The bow of God's wrath is bent, and the arrow made ready on the string, and Justice bends the arrow at your heart, and strains the bow, and it is nothing but the mere pleasure of God, and that of an angry God, without any promise or obligation at all, that keeps the arrow one moment from being made drunk with your blood.

Thus are all you that never passed under a great change of heart, by the mighty power of the Spirit of God upon your souls; all that were never born again, and made new creatures, and raised from being dead in sin, to a state of new, and before altogether unexperienced light and life (however you may have reformed your life in many things, and may have had religious affections, and may keep up a form of religion in your families and closets, and in the house of God, and may be strict in it), you are thus in the hands of an angry God; 'tis nothing but his mere pleasure that keeps you from being this moment swallowed up in everlasting destruction.

"change of heart" BM (2) 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— (Helaman 15:7)

"a state of" BM (24)

"everlasting destruction" NT (1) BM (9)

However unconvinced you may now be of the truth of what you hear, by and by you will be fully convinced of it. Those that are gone from being in the like circumstances with you, see that it was so with them; for destruction came suddenly upon most of them, when they expected nothing of it, and while they were saying, "Peace and safety": now they see, that those things that they depended on for peace and safety, were nothing but thin air and empty shadows.

The God that holds you over the pit of hell, much as one holds a spider, or some loathsome insect, over the fire, abhors you, and is dreadfully provoked; his wrath towards you burns like fire; he looks upon you as worthy of nothing else, but to be cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten thousand times so abominable in his eyes as the most hateful venomous serpent is in ours. 

You have offended

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him infinitely more than ever a stubborn rebel did his prince: and yet 'tis nothing but his hand that holds you from falling into the fire every moment; 'tis to be ascribed to nothing else, that you did not go to hell the last night; that you was suffered to awake again in this world, after you closed your eyes to sleep: and there is no other reason to be given why you have not dropped into hell since you arose in the morning, but that God's hand has held you up; there is no other reason to be given why you han't gone to hell since you have sat here in the house of God, provoking his pure eyes by your sinful wicked manner of attending his solemn worship: yea, there is nothing else that is to be given as a reason why you don't this very moment drop down into hell.

O sinner! Consider the fearful danger you are in: 'tis a great furnace of wrath, a wide and bottomless pit, full of the fire of wrath, that you are held over in the hand of that God, whose wrath is provoked and incensed as much against you as against many of the damned in hell; you hang by a slender thread, with the flames of divine wrath flashing about it, and ready every moment to singe it, and burn it asunder; and you have no interest in any mediator, and nothing to lay hold of to save yourself, nothing to keep off the flames of wrath, nothing of your own, nothing that you ever have done, nothing that you can do, to induce God to spare you one moment.

And consider here more particularly several things concerning that wrath that you are in such danger of.

FirstWhose wrath it is: it is the wrath of the infinite God. If it were only the wrath of man, though it were of the most potent prince, it would be comparatively little to be regarded. The wrath of kings is very much dreaded, especially of absolute monarchs, that have the possessions and lives of their subjects wholly in their power, to be disposed of at their mere will. Proverbs 20:2, "The fear of a king is as the roaring of a lion: whoso provoketh him to anger, sinneth against his own soul." The subject that very much enrages an arbitrary prince, is liable to suffer the most extreme torments, that human art can invent or human power can inflict. 

But the greatest earthly potentates, in their greatest majesty and strength, and when clothed in their greatest terrors, are but feeble despicable worms of the dust, in comparison of the great and almighty Creator and King of heaven and earth: it is but little that they can do, when most enraged, and when they have exerted the utmost of their fury. All the kings of the earth before God are as grasshoppers, they are nothing and less than nothing: both their love and their hatred is to be despised. 

The wrath of the great King of kings is as much more terrible than their's, as his majesty is

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greater. Luke 12:4-05, "And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him which after he hath killed hath power to cast into hell; yea, I say unto you, fear him."

Second. 'Tis the fierceness of his wrath that you are exposed to. We often read of the fury of God; as in Isaiah 59:18, "According to their deeds, accordingly he will repay fury to his adversaries." So Isaiah 66:15, "For, behold, the Lord will come with fire, and with chariots like a whirlwind, to render his anger with fury, and his rebukes with flames of fire." And so in many other places. So we read of God's fiercenessRevelation 19:15, there we read of "the winepress of the fierceness and wrath of almighty God." 

The words are exceeding terrible: if it had only been said, "the wrath of God," the words would have implied that which is infinitely dreadful; but 'tis not only said so, but "the fierceness and wrath of God": the fury of God! the fierceness of Jehovah! Oh how dreadful must that be! Who can utter or conceive what such expressions carry in them! But it is not only said so, but "the fierceness and wrath of almighty God." As though there would be a very great manifestation of his almighty power, in what the fierceness of his wrath should inflict, as though omnipotence should be as it were enraged, and exerted, as men are wont to exert their strength in the fierceness of their wrath. Oh! then what will be consequence! What will become of the poor worm that shall suffer it! Whose hands can be strong? and whose heart endure? To what a dreadful, inexpressible, inconceivable depth of misery must the poor creature be sunk, who shall be the subject of this!

"misery" OT (6) NT (1) BM (25) DC (3) PGP (3)

Consider this, you that are here present, that yet remain in an unregenerate state. That God will execute the fierceness of his anger, implies that he will inflict wrath without any pity: when God beholds the ineffable extremity of your case, and sees your torment to be so vastly disproportioned to your strength, and sees how your poor soul is crushed and sinks down, as it were into an infinite gloom, he will have no compassion upon you, he will not forbear the executions of his wrath, or in the least lighten his hand; there shall be no moderation or mercy, nor will God then at all stay his rough wind; he will have no regard to your welfare, nor be at all careful lest you should suffer too much, in any other sense than only that you shall not suffer beyond what strict justice requires: nothing shall be withheld, because it's so hard for you to bear. Ezekiel 8:18, "Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity; and though they cry in mine ears with a loud voice, yet I will not hear them." 

Now God stands ready to pity you; this is a day of mercy; you may

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cry now with some encouragement of obtaining mercy: but when once the day of mercy is past, your most lamentable and dolorous cries and shrieks will be in vain; you will be wholly lost and thrown away of God as to any regard to your welfare; God will have no other use to put you to but only to suffer misery; you shall be continued in being to no other end; for you will be a vessel of wrath fitted to destruction; and there will be no other use of this vessel but only to be filled full of wrath: God will be so far from pitying you when you cry to him, that 'tis said he will only laugh and mock (Proverbs 1:25-32).

How awful are those words, Isaiah 63:3, which are the words of the great God, "I will tread them in mine anger, and will trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment." 'Tis perhaps impossible to conceive of words that carry in them greater manifestations of these three things, viz. contempt, and hatred, and fierceness of indignation. 

If you cry to God to pity you, he will be so far from pitying you in your doleful case, or showing you the least regard or favor, that instead of that he'll only tread you under foot: and though he will know that you can't bear the weight of omnipotence treading upon you, yet he won't regard that, but he will crush you under his feet without mercy; he'll crush out your blood, and make it fly, and it shall be sprinkled on his garments, so as to stain all his raiment. He will not only hate you, but he will have you in the utmost contempt; no place shall be thought fit for you, but under his feet, to be trodden down as the mire of the streets.

Third. The misery you are exposed to is that which God will inflict to that end, that he might show what that wrath of Jehovah is. God hath had it on his heart to show to angels and men, both how excellent his love is, and also how terrible his wrath is. Sometimes earthly kings have a mind to show how terrible their wrath is, by the extreme punishments they would execute on those that provoke 'em. 

Nebuchadnezzar, that mighty and haughty monarch of the Chaldean empire, was willing to show his wrath, when enraged with Shadrach, Meshach, and Abednego; and accordingly gave order that the burning fiery furnace should be het seven times hotter than it was before; doubtless it was raised to the utmost degree of fierceness that human art could raise it: but the great God is also willing to show his wrath, and magnify his awful majesty and mighty power in the extreme sufferings of his enemies. Romans 9:22, "What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction?" And seeing this

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is his design, and what he has determined, to show how terrible the unmixed, unrestrained wrath, the fury and fierceness of Jehovah is, he will do it to effect. 

"design" BM (9) DC (5) PGP (1)

There will be something accomplished and brought to pass, that will be dreadful with a witness. When the great and angry God hath risen up and executed his awful vengeance on the poor sinner; and the wretch is actually suffering the infinite weight and power of his indignation, then will God call upon the whole universe to behold that awful majesty, and mighty power that is to be seen in it. Isaiah 33:12-14, "And the people shall be as the burning of lime: as thorns cut up shall they be burnt in the fire. Hear, ye that are far off, what I have done; and ye that are near, acknowledge my might. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?"

Thus it will be with you that are in an unconverted state, if you continue in it; the infinite might, and majesty and terribleness of the omnipotent God shall be magnified upon you, in the ineffable strength of your torments: you shall be tormented in the presence of the holy angels, and in the presence of the Lamb; and when you shall be in this state of suffering, the glorious inhabitants of heaven shall go forth and look on the awful spectacle, that they may see what the wrath and fierceness of the Almighty is, and when they have seen it, they will fall down and adore that great power and majesty. 

Isaiah 66:23-24, "And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcasses of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh."

Fourth. 'Tis everlasting wrath. It would be dreadful to suffer this fierceness and wrath of almighty God one moment; but you must suffer it to all eternity: there will be no end to this exquisite horrible misery. 

"all eternity" BM (5) DC (8) PGP (7)

"exquisite" BM (2) DC (1) PGP (1)

When you look forward, you shall see a long forever, a boundless duration before you, which will swallow up your thoughts, and amaze your soul; and you will absolutely despair of ever having any deliverance, any end, any mitigation, any rest at all; you will know certainly that you must wear out long ages, millions of millions of ages, in wrestling and conflicting with this almighty merciless vengeance; and then when you have so done, when so many ages have actually been spent by you in this manner, you will know that all is but a point to what remains. So that your punishment will indeed be infinite. 

Oh who can express what the state of a soul in such circumstances

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is! All that we can possibly say about it, gives but a very feeble faint representation of it; 'tis inexpressible and inconceivable: for "who knows the power of God's anger?" [Psalms 90:11].

How dreadful is the state of those that are daily and hourly in danger of this great wrath, and infinite misery! But this is the dismal case of every soul in this congregation, that has not been born again, however moral and strict, sober and religious they may otherwise be. 

Oh that you would consider it, whether you be young or old. There is reason to think, that there are many in this congregation now hearing this discourse, that will actually be the subjects of this very misery to all eternity. We know not who they are, or in what seats they sit, or what thoughts they now have: it may be they are now at ease, and hear all these things without much disturbance, and are now flattering themselves that they are not the persons, promising themselves that they shall escape. 

If we knew that there was one person, and but one, in the whole congregation that was to be the subject of this misery, what an awful thing would it be to think of! If we knew who it was, what an awful sight would it be to see such a person! How might all the rest of the congregation lift up a lamentable and bitter cry over him! 

But alas! instead of one, how many is it likely will remember this discourse in hell? 

And it would be a wonder if some that are now present, should not be in hell in a very short time, before this year is out. And it would be no wonder if some person that now sits here in some seat of this meeting house in health, and quiet and secure, should be there before tomorrow morning. 

Those of you that finally continue in a natural condition, that shall keep out of hell longest, will be there in a little time! your damnation don't slumber; it will come swiftly, and in all probability very suddenly upon many of you. You have reason to wonder, that you are not already in hell. 'Tis doubtless the case of some that heretofore you have seen and known, that never deserved hell more than you, and that heretofore appeared as likely to have been now alive as you: their case is past all hope; they are crying in extreme misery and perfect despair; but here you are in the land of the living, and in the house of God, and have an opportunity to obtain salvation. What would not those poor damned, hopeless souls give for one day's such opportunity as you now enjoy!

And now you have an extraordinary opportunity, a day wherein Christ has flung the door of mercy wide open, and stands in the door calling and crying with a loud voice to poor sinners; a day wherein many are flocking to him, and pressing into the kingdom of God; many are daily coming from the east, west, north and south;

"flocking" BM (1) behold, they are flocking to us daily, to their arms, in the defence of their country and their freedom, and to avenge our wrongs. (Alma 61:6)

"pressing" BM (3) I saw numberless concourses of people, many of whom were pressing forward, that they might obtain the path which led unto the tree by which I stood. (1 Nephi 8:21)

many that were very lately in the same miserable condition that you are in, are in now an happy state, with

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their hearts filled with love to him that has loved them and washed them from their sins in his own blood, and rejoicing in hope of the glory of God. 

"happy state" BM (1) I would desire that ye should consider on the blessed and happy state of those that keep the commandments of God. (Mosiah 2:41)

"filled with love" BM (2) who had taught them to keep the commandments of God, that they might rejoice and be filled with love towards God and all men (Mosiah 2:4)

"from their sins" NT (1) BM (6)

How awful is it to be left behind at such a day! To see so many others feasting, while you are pining and perishing! To see so many rejoicing and singing for joy of heart, while you have cause to mourn for sorrow of heart, and howl for vexation of spirit! 

"cause to mourn" BM (2) so great were their afflictions that every soul had cause to mourn; and they believed that it was the judgments of God sent upon them because of their wickedness and their abominations; therefore they were awakened to a remembrance of their duty. (Alma 4:3)  except ye repent, your women shall have great cause to mourn in the day (Helaman 15:2)

How can you rest one moment in such a condition? Are not your souls as precious as the souls of the people at Suffield,7 where they are flocking from day to day to Christ?

"souls precious" BM (1) DC (1) Behold, O Lord, their souls are precious, and many of them are our brethren
(Alma 31:35)

Are there not many here that have lived long in the world, that are not to this day born again, and so are aliens from the commonwealth of Israel, and have done nothing ever since they have lived, but treasure up wrath against the day of wrath

"day of wrath" OT (3) NT (1) DC (3)

Oh sirs, your case in an especial manner is extremely dangerous; your guilt and hardness of heart is extremely great. 

"hardness of heart" NT (1) BM (1)

Don't you see how generally persons of your years are passed over and left, in the present remarkable and wonderful dispensation of God's mercy? You had need to consider yourselves, and wake thoroughly out of sleep; you cannot bear the fierceness and wrath of the infinite God.

And you that are young men, and young women, will you neglect this precious season that you now enjoy, when so many others of your age are renouncing all youthful vanities, and flocking to Christ? You especially have now an extraordinary opportunity; but if you neglect it, it will soon be with you as it is with those persons that spent away all the precious days of youth in sin, and are now come to such a dreadful pass in blindness and hardness.

And you children that are unconverted, don't you know that you are going down to hell, to bear the dreadful wrath of that God that is now angry with you every day, and every night? Will you be content to be the children of the devil, when so many other children in the land are converted, and are become the holy and happy children of the King of kings?

And let everyone that is yet out of Christ, and hanging over the pit of hell, whether they be old men and women, or middle aged, or young people, or little children, now hearken to the loud calls of God's Word and providence. 

This acceptable year of the Lord, that is a day of such great favor to some, will doubtless be a day of as remarkable vengeance to others. Men's hearts harden, and their guilt increases apace at such a day as this, if they neglect their souls: and never was there so great danger of such persons being given up to hardness of heart, and blindness of mind

"blindness of mind" BM (1) Behold, when ye shall rend that veil of unbelief which doth cause you to remain in your awful state of wickedness, and hardness of heart, and blindness of mind, then shall the great and marvelous things which have been hid up from the foundation of the world from you (Ether 4:15)

God seems now to be hastily gathering in his elect in all parts of the land; and

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probably the bigger part of adult persons that ever shall be saved, will be brought in now in a little time, and that it will be as it was on that great outpouring of the Spirit upon the Jews in the apostles' days, the election will obtain, and the rest will be blinded. 

If this should be the case with you you will eternally curse this day, and will curse the day that ever you was born, to see such a season of the pouring out of God's Spirit; and will wish that you had died and gone to hell before you had seen it. 

"pouring out" NT (1) BM (3) 

Now undoubtedly it is, as it was in the days of John the Baptist, the ax is in an extraordinary manner laid at the root of the trees, that every tree that brings not forth good fruit, may be hewn down, and cast into the fire.

"hewn down" OT (2) NT (3) BM (21) DC (3)

Therefore let everyone that is out of Christ, now awake and fly from the wrath to come. The wrath of almighty God is now undoubtedly hanging over great part of this congregation: let everyone fly out of Sodom. Haste and escape for your lives, look not behind you, escape to the mountain, lest you be consumed [Genesis 19:17].