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He is an absolute monarch that makes laws for his subjects, but is not bound by any himself, nor receives any rules and laws from his subjects, for the management of his government. But most governments in the world are bounded by laws made by common consent. But when kings are not limited by the laws of their kingdoms, yet they are bounded by the law of nature, and the providence of God.

But God is under no law without himself, his rule is within him, the rectitude and righteousness of his own nature; he is not under that law he hath prescribed to man.


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God is his own law; his own nature is his rule, as his own glory is his end; himself is his end, and himself is his law. He is moved by nothing without himself; nothing hath the dominion of a motive over him but his own will, which is his rule for all his actions in heaven and earth. The greatest motives, therefore, that the best persons have used, when they have pleaded for any grant from God, was his own glory, which would be advanced by an answer of their petition.

His dominion is absolute in regard of supremacy and uncontrollableness. None can implead him, and cause him to render a reason of his actions. It is an absurd thing for any to dispute with God.

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In all the desolations he works, he asserts his own supremacy to silence men. He is not bound to render a reason of any of his proceedings. Subjects are accountable to their princes, and princes to God, God to none; since he is not limited by any superior, his prerogative is supreme. His dominion is absolute in regard of irresistibleness. Other governments are bounded by law; so that what a governor hath strength to do, he hath not a right to do; other governors have a limited ability, that what they have a right to do, they have not always a strength to do; they may want a power to execute their own counsels.

What Does the Goodness of God Really Mean?

But God is destitute of neither; he hath an infinite right, and an infinite strength; his word is a law; he commands things to stand out of nothing, and they do so. Magistrates often use not their authority, for fear of giving occasion to insurrections, which may overturn their empire. He can check and overturn all other powers; his decrees cannot be stopped, nor his hand held back by any: if he wills to dash the whole world in pieces, no creature can maintain its being against his order. Yet this dominion, though it be absolute, is not tyrannical, but it is managed by the rules of wisdom, righteousness, and goodness.

If his throne be in the heavens, it is pure and good: because the heavens are the purest parts of the creation, and influence by their goodness the lower earth. Since he is his own rule, and his nature is infinitely wise, holy, and righteous, he cannot do a thing but what is unquestionably agreeable with wisdom, justice, and purity.

In all the exercises of his sovereign right, he is never unattended with those perfections of his nature. But in regard of his truth pawned in his threatening, and in regard of his justice, which demanded satisfaction, he would not. Might not God, by his absolute sovereignty, admit a man into his friendship, without giving him any grace?

May he not, by his absolute power, refuse to accept a man that desires to please him, and reject a purely innocent creature? As God never acts to the utmost of his power, so he never exerts the utmost of his sovereignty: because it would be inconsistent with those other properties which render him perfectly adorable to the creature.

As no intelligent creature, neither angel nor man, can be framed without a law in his nature, so we cannot imagine God without a law in his own nature, unless we would fancy him a rude, tyrannical, foolish being, that hath nothing of holiness, goodness, righteousness, wisdom. A wise work is never the result of an absolute unguided will. This dominion is managed by the rule of wisdom. What may appear to us to have no other spring than absolute sovereignty, would be found to have a depth of amazing wisdom, and accountable reason, were our short capacities long enough to fathom it.

When the apostle had been discoursing of the eternal counsels of God, in seizing upon one man, and letting go another, in neglecting the Jews, and gathering in the Gentiles, which appears to us to be results only of an absolute dominion, yet he resolves not those amazing acts into that, without taking it for granted that they, were governed by exact wisdom, though beyond his ken to see and his line to sound. There are some things in matters of state, that may seem to be acts of mere will, but if we were acquainted with the arcana imperii , the inward engines which moved them, and the ends aimed at in those undertakings, we might find a rich vein of prudence in them, to incline us to judge otherwise than bare arbitrary proceedings.

The other attributes of power and goodness are more easily perceptible in the works of God than his wisdom. The first view of the creation strikes us with this sentiment, that the Author of this great fabric was mighty and beneficial; but his wisdom lies deeper than to be discerned at the first glance, without a diligent inquiry; as at the first casting our eyes upon the sea, we behold its motion , color, and something of its vastness, but we cannot presently fathom the depth of it, and understand those lower fountains that supply that great ocean of waters.

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Yet those actions that savor most of sovereignty, present men with some glances of his wisdom. Was it mere will, that he suffered some angels to fall? But his wisdom was in it for the manifestation of his justice, as it was also in the case of Pharaoh.

Was it mere will, that he suffered sin to be committed by man? Was not his wisdom in this for the discovery of his mercy, which never had been known without that, which should render a creature miserable? Though God had such an absolute right, to have annihilated the world as soon as ever he had made it, yet how had this consisted with his wisdom, to have erected a creature after his own image one day, and despised it so much the next, as to cashier it from being?

What wisdom had it been to make a thing only to destroy it; to repent of his work as soon as ever it came out of his hands, without any occasion offered by the creature? If God be supposed to be Creator, he must be supposed to have an end in creation; what end can that be but himself and his own glory, the manifestation of the perfections of his nature?

What perfection could have been discovered in so quick an annihilation, but that of his power in creating, and of his sovereignty in snatching away the being of his rational creature, before it had laid the methods of acting What wisdom to make a world, and a reasonable creature for no use; not to praise and honor him, but to be broken in pieces, and destroyed by him? His sovereignty is managed according to the rule of righteousness. Worldly princes often fancy tyranny and oppression to be the chief marks of sovereignty, and think their sceptres not beautiful till died in blood, nor the throne secure till established upon slain carcasses.

The Greatness of our God: Discovering the True Nature of the God of Glory

But God makes not so much might, as right, the support of his. As he reigns over the heathens, referring to the calling of the Gentiles after the rejecting of the Jews; the Psalmist here praising the righteousness of it, as the Apostle had the unsearchable wisdom of it Rom. It is always linked with his holiness, that he will not do by his absolute right anything but what is conformable to it: since his dominion is founded upon the excellency of his nature, he will not do anything but what is agreeable to it, and becoming his other perfections.

The heathen poets represented their chief god Jupiter with Themis, or Right, sitting by him upon his throne in all his orders. God cannot by his absolute sovereignty command some things, because they are directly against unchangeable righteousness; as to command a creature to hate or blaspheme the Creator, not to own him nor praise him. It would be a manifest unrighteousness to order the creature not to own him, upon whom he depends both in its being and well-being; this would be against that natural duty which is indispensably due from every rational creature to God.

This would be to order him to lay aside his reason, while he retains it; to disown him to be the Creator, while man remains his creature. This is repugnant to the nature of God, and the true nature of the creature; or to exact anything of man, but what he had given him a capacity, in his original nature, to perform.

If any command were above our natural power, it would be unrighteous; as to command a man to grasp the globe of the earth, to stride over the sea, to lave out the waters of the ocean; these things are impossible, and become not the righteousness and wisdom of God to enjoin. There can be no obligation on man to an impossibility. God had a free dominion over nullity before the creation; he could call it out into the being of man and beast, but he could not do anything in creation foolishly, because of his infinite wisdom; nor could he by the right of his absolute sovereignty make man sinful, because of his infinite purity.

As it is impossible for him not to be sovereign, it is impossible for him to deny his Deity and his purity.

Why Is God So Patient with Us?

It is lawful for God to do what he will, but his will being ordered by the righteousness of his nature, as infinite as his will, he cannot do anything but what is just; and therefore in his dealing with men, you find him in Scripture submitting the reasonableness and equity of his proceedings to the judgment of his depraved creatures, and the inward dictates of their own conscience.

Though God be the great Sovereign of the world, yet he acts not in a way of absolute sovereignty. It had been repugnant to the nature of a rational creature to be ruled otherwise; to be governed as a beast, this had been to frustrate those faculties of will and understanding which had been given him.

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To conclude this: when we say, God can do this or that, or command this or that, his authority is not bounded and limited properly. Who can reasonably detract from his almightiness, because he cannot do anything which savors of weakness; and what detracting is it from his authority, that he cannot do anything unseemly for the dignity of his nature?

It is rather from the infiniteness of his righteousness than the straitness of his authority; at most it is but a voluntary bounding his dominion by the law of his own holiness. His sovereignty is managed according to the rule of goodness. Some potentates there have been in the world, that have loved to suck the blood, and drink the tears, of their subjects; that would rule more by fear than love; like Clearchus, the tyrant of Heraclea, who bore the figure of a thunderbolt instead of a sceptre, and named his son Thunder, thereby to tutor him to terrify his subjects.

Though his nature be infinitely excellent above us, and his power infinitely transcendent over us, yet the majesty of his government is tempered with an unspeakable goodness. He acts not so much as an absolute Lord, as a gracious Sovereign and obliging Benefactor.


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He delights not to make his subjects slaves; exacts not from them any servile and fearful, but a generous and cheerful, obedience. He requires them not to fear, or worship him so much for his power, as his goodness. He requires not of a rational creature anything repugnant to the honor, dignity, and principles of such a nature; not anything that may shame, disgrace it, and make it weary of its own being, and the service it owes to its Sovereign.

He draws by the cords of a man; his goodness renders his laws as sweet as honey or the honey-comb to an unvitiated palate and a renewed mind. And though it be granted he hath a full dispose of his creature, as the potter of his vessel, and might by his absolute sovereignty inflict upon an innocent an eternal torment, yet his goodness will never permit him to use this sovereign right to the hurt of a creature that deserves it not.

If God should cast an innocent creature into the furnace of his wrath, who can question him? But who can think that his goodness will do so, since that is as infinite as his authority? As not to punish the sinner would be a denial of his justice, so to torment an innocent would be a denial of his goodness. A man hath an absolute power over his beast, and may take away his life, and put him to a great deal of pain; but that moral virtue of pity and tenderness would not permit him to use this right, but when it conduceth to some greater good than that can be evil; either for the good of man, which is the end of the creature, or for the good of the poor beast itself, to rid him of a greater misery; none but a savage nature, a disposition to be abhorred, would torture a poor beast merely for his pleasure.

It is as much against the nature of God to punish one eternally, that hath not deserved it, as it is to deny himself, and act anything foolishly and unbeseeming his other perfections, which render him majestical and adorable. To afflict an innocent creature for his own good, or for the good of the world, as in the case of the Redeemer, is so far from being against goodness, that it is the highest testimony of his tender bowels to the sons of men.