sinners in the hands of an angry god essay prompt

Sinners in the Hands of an Angry God

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Sinners in the Hands of an Angry God: Introduction

Sinners in the hands of an angry god: plot summary, sinners in the hands of an angry god: detailed summary & analysis, sinners in the hands of an angry god: themes, sinners in the hands of an angry god: quotes, sinners in the hands of an angry god: characters, sinners in the hands of an angry god: symbols, sinners in the hands of an angry god: literary devices, sinners in the hands of an angry god: theme wheel, brief biography of jonathan edwards.

Historical Context of Sinners in the Hands of an Angry God

Other books related to sinners in the hands of an angry god.

• Full Title: Sinners in the Hands of an Angry God
• When Written: 1741
• Where Written: Northampton, Massachusetts
• When Published: Delivered on July 8, 1741 to a congregation in Enfield, Connecticut
• Literary Period: Great Awakening
• Genre: Sermon
• Climax: When Edwards has thoroughly described God’s wrath and then offers sinners the chance to be saved through Christ
• Antagonist: Sin, God’s wrath, Hell

Extra Credit for Sinners in the Hands of an Angry God

Writing on the Run. Edwards would often compose sermons in his head while riding on horseback from town to town. Since he couldn’t write while riding, he would associate a thought with an area of his clothing and pin a piece of paper there to remind him. At the end of a journey, his clothes would sometimes be covered in paper.

Distinguished Descendants. The descendants of Jonathan Edwards and his wife, Sarah Pierpont Edwards, are notoriously distinguished. The couple is related to, among others, Vice President Aaron Burr, First Lady Edith Roosevelt, writers O. Henry and Robert Lowell, and several U.S. Senators, college presidents, governors, and judges.

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Essays on Sinners in The Hands of an Angry God

Prompt examples for "sinners in the hands of an angry god" essays, rhetorical analysis.

Conduct a rhetorical analysis of Jonathan Edwards' sermon. Explore how Edwards uses rhetorical devices such as imagery, metaphors, and persuasive language to convey his message of sin, damnation, and divine wrath. Discuss the effectiveness of his persuasive techniques.

Theological Themes

Examine the theological themes present in the sermon. How does Edwards' sermon reflect the Puritan beliefs of the time? Discuss the concepts of predestination, human depravity, and the role of fear in religious conversion as presented in the text.

Historical and Cultural Context

Provide historical and cultural context for Edwards' sermon. Discuss the Great Awakening and its impact on religious revivalism in the American colonies. How does "Sinners in the Hands of an Angry God" fit into this historical context?

Fear and Repentance

Explore the role of fear and repentance in the sermon. How does Edwards use fear as a motivator for his audience to repent and seek salvation? Discuss the emotional and psychological aspects of religious conversion depicted in the text.

Comparative Analysis

Compare and contrast Jonathan Edwards' sermon with other religious texts or sermons from the same time period. How do different religious leaders approach the themes of sin, salvation, and divine judgment? Analyze the similarities and differences in their messages.

Modern Relevance

Discuss the modern relevance of Edwards' sermon. How does the sermon's message of personal accountability and the consequences of sin resonate with contemporary religious or moral discussions? Analyze whether its themes remain relevant today.

Sinners in The Hands of an Angry God: Rhetorical Analysis

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A Literature Review of The Jonathan Edward's Sermon, Sinners in The Hands of an Angry God

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Sinners in The Hands of an Angry God: Questioning The Existence of Hell

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Sinners in the Hands of an Angry God

by Jonathan Edwards

Sinners in the hands of an angry god essay questions.

What is the essential underlying call to action in this sermon?

A sermon is essentially just a persuasive speech. Sermons exist to sell an idea just like commercials. In this particular case, the “product” being sold is the salvation of the soul or, at least, the avoidance of eternal damnation. Every effective persuasive speech delivers a call to action which motives the listener to actively engage in the persuasion. The call to action toward salvation or away from everlasting damnation could take the form of inspiring a congregation to go forth and do acts of charity and goodwill or to practice meekness and turning one’s check to one’s enemy. For Edwards, however, there is one and only one path to avoiding an eternity in the hellish afterlife he envisions, and that singular path: repentance for one’s sins. This becomes the fundamental teaching point or call to action of the sermon.

What specific examples of imagery does Edwards use repetitively to make his argument that everyone is a sinner?

A central controlling thesis of the sermon is that humans—as sinners—are viewed with contempt by God. To cement this idea, Edwards compares humans to the most loathsome of creatures in order to draw an analogy between the chasm which separates God and man to that which separates man from lesser creatures. Perhaps the most famous image in the sermon is that of God looking at humans the way humans look at spiders. In addition to spiders, humans are also cast in the eyes of God as being comparable to “despicable worms of the dust” and “hateful, venomous serpents.”

How does the broader social and intellectual context in which Edwards delivered “Sinners in the Hands of an Angry God” help to explain the vehemence, even the violence, of the sermon?

Though the passion for Enlightenment ideals that would characterize the American and French Revolutions towards the end of the 18th century was yet to fully emerge, these ideas were certainly already percolating in both European and colonial society. Edwards, as a highly educated man, was very familiar with the works of philosophers such as Spinoza and Leibniz, and others, for whom the rational human intellect took on an increasing significance. Reason, one might say, had already begun to threaten Faith as the most important human capacity, or virtue, and Edwards wanted to fight back. One can also see this reaction in his frequent comparison of God to a king or a prince—figures whose so-called “divine right” to rule would soon be called into question.

Sinners in the Hands of an Angry God Questions and Answers

The Question and Answer section for Sinners in the Hands of an Angry God is a great resource to ask questions, find answers, and discuss the novel.

From the text:

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

The Four Lessons:

1) The Israelites were “always exposed to destruction”

2) They Israelites were “always exposed to sudden unexpected destruction”

3) The Israelites “are liable to fall of themselves” without any outside force causing it

4) That “...

Meaning separating fact from fiction?

Study Guide for Sinners in the Hands of an Angry God

Sinners in the Hands of an Angry God study guide contains a biography of Jonathan Edwards, literature essays, quiz questions, major themes, characters, and a full summary and analysis.

• About Sinners in the Hands of an Angry God
• Sinners in the Hands of an Angry God Summary
• Character List

Essays for Sinners in the Hands of an Angry God

Sinners in the Hands of an Angry God essays are academic essays for citation. These papers were written primarily by students and provide critical analysis of Sinners in the Hands of an Angry God by Jonathan Edwards.

• Jonathan Edwards’s Stylistic Choices in "Sinners in the Hands of an Angry God"

Lesson Plan for Sinners in the Hands of an Angry God

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Sinners in the Hands of an Angry God Analytical Essay

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Introduction

Concept of faith and religion, contextual basis, works cited.

“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.” (Edwards, 1)

When examining the quote seen above it becomes immediately obvious that it can be considered offensive to nearly every other major religion on the planet. The reason behind this is that it contextually implies that so long as one does not believe in Christ the end result is eternal destruction since God is under no obligation to save them.

Since belief in the divinity of Christ is primarily isolated to Christianity and its various iterations this selection of text in effect declares that individuals who are part of other religions are doomed to eternal destruction. This is despite any good they do on Earth as indicated by the phrase “whatever pains a natural man takes in religion” (Edwards, 1).

It is based on this that it can be stated that the concept of faith and religion espoused by Jonathan Edwards is “absolute” in nature which prevents possible alternative methods of thought from taking root.

One way of looking at this is to think that Edwards views Christianity as the only means by which salvation can be attained. The general theme of the work of Edwards is primarily based on the concept of sufficiently creating fear through the concept of damnation which in effect helps to persuade people towards a particular way of thinking.

When reading through his entire sermon one cannot help but notice that he employs the carrot and stick approach wherein he combines the potential for eternal suffering and damnation with the promise for eternal salvation under Jesus. This is so long as people obey the rules of the Church and follow the teachings of Christ.

It must be noted though that the contextual basis of this particular quote is important when comparing it to the rest of the work of Edwards in “Sinners in the Hands of an Angry God”. This is due to the fact that it shows how black and white Edwards is making the concept of either salvation or destruction out to be.

For him there are no alternatives whether in the form of other religions, good behavior, or simply by living a good life. Under his thought process which permeates throughout the entirety of the sermon, the only one true way in which someone can attain eternal salvation is through belief in the Christian God and his teachings.

Accuracy of the Sermon of Edwards as Compared to Modern day Views on the Concept of Salvation

A comparison between the views of Edwards and that of modern day society shows a highly contrasting situation wherein it is generally believed that salvation is not isolated primarily through an absolute belief in doctrine. Instead it is believed that salvation can be attained through any number of possible ways and through a variety of religions (Cordry, 61).

This contrast in the way of thinking regarding the concept of salvation is indicative of the social changes that have occurred since the times of Edwards. This is related to people becoming more open in terms of developing and understanding what it truly means to obtain eternal salvation whether through word or deed.

Cordry, Benjamin S. “A More Dangerous Enemy? Philo’s ‘Confession’ And Hume’s Soft

Atheism.” International Journal For Philosophy Of Religion 70.1 (2011): 61-83. Academic Search Premier . Web.

Edwards, Jonathan. “Sinners in the Hands of an Angry God.” Jonathan Edwards Section . Yale University, 2012. Web.

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Bibliography

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Sinners in the Hands of an Angry God

Deuteronomy 32:35.—Their foot shall slide in due time.

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 verse 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.

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. The same is expressed, Psalm 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 Psalm 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 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 to 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,

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.

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

1. 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 number of his followers. But it is not so with God. There is no fortress that is any defence against 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. 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 any thing hangs by; thus easy is it for God, when he pleases, to cast his enemies down to hell. 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!

2. 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. Yea, on the contrary, justice calls aloud for an infinite punishment of their sins. Divine justice says of the tree that brings forth such grapes of Sodom, “Cut it down, why cumbereth 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.

3. 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.

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. 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.

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 a 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.

5. 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 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.

6. 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, 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 heart 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;” 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.

7. 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. 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. 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 ’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 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.

8. 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. 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? Eccl. 2:16, “How dieth the wise man? As the fool.”

9. 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; every one 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. 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 subjects of that misery, we, doubtless, should hear one and another reply, “No, I never intended to come here: I had laid out matters 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.”

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

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.

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.

APPLICATION

The use may be of awakening to unconverted persons in this congregation. This that you have heard is the case of every one of you that are out 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 any thing 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. 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.

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 is its course, when once it is let loose. ’Tis true, that judgment against your evil work has not been executed hitherto; the floods of God’s vengeance have been withheld; but your guilt in the mean time 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.

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.

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 and venomous serpent is in ours. You have offended him infinitely more than ever a stubborn rebel did his prince: and yet it is nothing but his hand that holds you from falling into the fire every moment. ’Tis 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.

1. Whose 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. Prov. 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 theirs, as his majesty is greater. Luke 12:4, 5, “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 you shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.”

2. ’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 his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.” And so in many other places. So we read of God’s fierceness , Rev. 19:15. There we read of “the wine-press 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 the 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!

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 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 should not suffer beyond what strict justice requires: nothing shall be withheld because it is so hard for you to bear. Ezek. 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 will I not hear them.” Now God stands ready to pity you; this is a day of mercy; you may 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,” Prov. 1:25, 26, &c.

How awful are those words, Isaiah 63:3, which are the words of the great God: “I will tread them in mine anger, and 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.

3. 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, Meshech, and Abednego; and accordingly gave order that the burning fiery furnace should be heated 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. Rom. 9:22, “What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction?” And seeing this 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. 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. Isa. 33:12, 13, 14, “And the people shall be as the burnings 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,” &c.

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. Isa. 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.”

4. It is 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. 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 is! All that we can possibly say about it gives but a very feeble, faint representation of it; it is inexpressible and inconceivable: for “who knows the power of God’s anger?”

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 it would 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 persons that now sit here in some seats of this meeting-house in health, and quiet and secure, should be there before to-morrow 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; many that were very likely in the same miserable condition that you are in are in now a happy state, with 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. 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! How can you rest for one moment in such a condition? Are not your souls as precious as the souls of the people at Suffield, where they are flocking from day to day to Christ?

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? Oh, sirs, your case in an especial manner is extremely dangerous; your guilt and hardness of heart is extremely great. 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 the 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 every one 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. God seems now to be hastily gathering in his elect in all parts of the land; and 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. Now undoubtedly it is as it was in the days of John the Baptist, the axe is in an extraordinary manner laid at the root of the trees, that every tree that bringeth not forth good fruit may be hewn down and cast into the fire.

Therefore let every one 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 every one fly out of Sodom. “ Haste and escape for your lives, look not behind you, escape to the mountain, lest ye be consumed. ”

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Home / Essay Samples / Literature / Sinners in the Hands of an Angry God / Sinners in the Hands of an Angry God: Fear, Pity, Guilt

Sinners in the Hands of an Angry God: Fear, Pity, Guilt

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