He blazes a clear way through every thicket and woods, and then softly says, 'Follow me.
The author of this book believes that no text of Scripture, properly understood, in any manner traverses the grand central truth of the Gospel: God's triumph over all his foes, converting them to himself; and he has arranged these expositions in a brief and popular style for the purpose of showing that the Threatenings of the Bible are perfectly harmonious with the Promises of Scripture; in fact, that the threatenings are given in order that the promises of Universal Reconciliation may be fulfilled.
He agrees with the Canon Farrar of the Episcopal Church, who says: When considering the threatenings of the Bible, it must never be forgotten that they are always to be interpreted and understood in harmony with the great principles declared in the Scriptures, and more especially with the revealed character of God, and his promises to man.
They must be so explained as to harmonize with the rest of the book that contains them. For instance, we read that "God is a spirit," and yet the same book speaks of the eye, hand, arm and ear of God.
As an infinite spirit can have no such organs, we must not say either 1 that God is not a spirit, or 2 that one part of the book contradicts another part. Such passages must be interpreted so as to agree with the great central fact that God is a spirit. Now we read that "God is Love"--is a "Father.
Sinners in the Hands of an Angry God. A Sermon Preached at Enfield, July 8th, Jonathan Edwards Church of Christ in Northampton Mr. Edwards’s SERMON On the Danger of the UNCONVERTED. YYYYYYYYYYY. SINNERS In the Hands of an Angry G O D. A SERMON Preached at Enfield, July 8th 1 7 4 1. Sinners In The Hands Of An Angry God Essay Examples. 22 total results. an Account by William Byrd II, and Sinners in the Hands of an Angry God, a Sermon by Jonathan Edwards. words. A Description of Jonathan Edwards's Sermon, Sinners in the Hands of an Angry God. words. Print or Download. Summary. The year marks the th anniversary of the abolition of the slave trade by the British Parliament. The campaign for abolition was spearheaded by devout Christians, and it stands to this day as perhaps the finest political achievement of .
On the same principle we must not 1 deny that God is Love and a merciful Father, nor 2 believe that the Bible contradicts itself; but we must believe that the threatenings harmonize with the promises, and that no penalty can be accepted as taught in the Bible, that would prove God not a father, or destitute of love towards each and all of his children.
In other words, we must shed the light of infinite, boundless, unending love on all threatened penalties, and interpret them in perfect accord with the Divine character.
Believing that God is love, we must not only be prejudiced against believing that endless or any other cruel punishment is threatened in the Bible, but we must, with all the resistance of which our moral natures are capable, refuse to credit any statement that represents God as permitting any penalty to befall the sinner which will not result in his final welfare.
The love of God, the Divine Paternity, is an efficient guaranty against the possibility that unending agony can be experienced by any human creature. So that, if the letter of Scripture seemed to teach endless punishment--which it does not, when properly understood--the light of the great central fact of revelation-God's Love--would dispel all darkness from the declaration as soon as the light of that truth should fall upon it.
In this frame of mind we should consider the threatenings of the Bible. When the doctrine of endless punishment began to be taught in the Christian Church, it was not derived from the Scriptures, but from the heathen converts to Christianity, who accepted Christ, but who brought with them into their new church that doctrine which had for centuries been taught in heathen lands, but which neither Moses nor Christ accepted.
And having received the idea from heathen tradition, it was natural that the early Christians should transfer it to the Bible, and seek to find it there. That heathen invented this doctrine is undeniable.
Much of the Christian understanding of Hell has more to do with Greek mythology than anything from the Bible.
Says Cicero" "It was on this account that the ancients invented those infernal punishments of the dead, to keep the wicked under some awe in this life, who without them, would have no dread of death itself. There is no way left to keep them in order but by the terrors of future punishment, and all the pompous circumstances that attend such fiction!
On which account the ancients acted, in my opinion, with great judgment and penetration, when they contrived to bring those notions of the gods and a future state into the popular belief. This can only be done by the fear of the gods, which is raised and supported by ancient fictions and modern prodigies.
Edward Beecher candidly confesses that as late as three hundred years after Christ it had hardly obtained a foothold. It was, in brief, this: There were at least six theological schools in the church at large.
Of these six schools, one, and ony one, was decidedly and earnestly in favor of the doctrine of future eternal punishment. One was in favor of the annihiliation of the wicked. Two were in favor of the doctrine of universal restoration on the principles of Origen, and two in favor of universal restoration on the principles of Theodore of Mopsuestia.
But from that time onward, as darkness increased, the heathen idea was more and more transferred to the sacred page, till it entirely overlaid and obscured the truth. We propose in this volume to show that the texts quoted in behalf of the heathen error do not contain it; that none of the threatenings of the Bible teach endless punishment.
Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.Rare Christian classics availible as reprints, CD and online Charles G.
Finney, Asa Mahan, John Fletcher Entire Sanctification, philosophy, education, Revival, sermons. Jonathan Edwards delivered his famous sermon "Sinners in the Hands of an Angry God" on July 8, in Enfield, Connecticut. Jonathan Edwards: Jonathan Edwards, greatest theologian and philosopher of British American Puritanism, stimulator of the religious revival known as the “Great Awakening,” and one of the forerunners of the age of Protestant missionary expansion in the 19th century.
Edwards. Jonathan Edwards's Sinners in the Hands of an Angry God, preached on July 8, in Enfield, Connecticut, is an appeal to sinners to recognize that they will be judged by God and that this.
NOTE: This Verse by Verse Commentary page is part of an ongoing project to add notes to each verse of the initiativeblog.comore many verses do not yet have notes, but if the Lord tarries and gives me breath, additions will follow in the future. The goal is to edify and equip you for the work of service (Eph note) that the Lord God might be glorified in your life and in His Church.
Sinners in the Hands of an Angry God. A Sermon Preached at Enfield, July 8th, Jonathan Edwards Church of Christ in Northampton Mr.
Edwards’s SERMON On the Danger of the UNCONVERTED. YYYYYYYYYYY. SINNERS In the Hands of an Angry G O D. A SERMON Preached at Enfield, July 8th 1 7 4 1.