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The Holy Trinity.

The Holy Trinity.

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Published by GLENN DALE PEASE
BY THOMAS ARNOLD, D.D.



Revelation iv. 11.

Thou art worthy to receive glory y and honour, and power ; for
thou hast. created all things ; and for thy pleasure they are and
were created.
BY THOMAS ARNOLD, D.D.



Revelation iv. 11.

Thou art worthy to receive glory y and honour, and power ; for
thou hast. created all things ; and for thy pleasure they are and
were created.

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Published by: GLENN DALE PEASE on Oct 05, 2013
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THE HOLY TRIITY.BY THOMAS AROLD, D.D.Revelation iv. 11.Thou art worthy to receive glory y and honour, and power ; forthou hast. created all things ; and for thy pleasure they are andwere created.Before we enter any farther into the consideration of thesewords, it will be proper to notice one expression in themwhicli nuiy perliaps l«»ave a false impression on some minds,from tlirir c<»mparin«j; it with the words of auotluT passiigein Script iirt\ I inraii the expn'ssion, 'for tliy pleasure;'which, by a comparison of what is said of human fathers,in tlie 12t]i chapt<'r of t.lie Hebrews, that they ^ chastentheir children after tlieir own ph»asure,' may at first seemto convey a notion somewhat at variance witli the fatberlvlove of (iod. ]5nt it should Ik* noticed that the expressions,tliouiili so nearlv alike in our translation, are n(»t so in theoriginal; and that what is transhited in the text, ' for tliypleasun*,' would, according t^) the general practice of ourtran>lators, i)e rather rendere<l, ''because of thy will ; ' aditference which strictly speaking indeed comes to nothing,but which, notwithstanding, is of consecjuencc^ ; as in ourlanguagi' re^pt^cting (iod, the impression conveyed to ourminds is of (piite as nuich imjKirtance as the actual cor-rectness of the language itself when strictly inquiredinto.THE HOLY TRIITY. 319«»»¦»¦" IIIThe text then says, that * because it was God's will, all
 
things are and were created.' It means to convey to usthe notion of God's entire sovereignty, but apait fromanything which in a man we should call capricious andarbitrary. God's will is a will of infinite justice andwisdom and goodness, and can be no other, because it isthe will of God.' Thou art worthy, Lord, to receive glory, and honour,and power ; for thou hast created all things : ' all thingsvisible and invisible. There is one Maker in the universe,even God, and all things else are His work. There is oneLord in the imiverse, even God, and all things else areHis ministers ; whether they be things with life or withoutlife, whether they act by instinct or by will.But amongst these His ministers, — that is, amongstcreated beings, — the differences may be greater than wecan estimate. Even within our own knowledge, who canmeasure the difference between a grain of sand and thesun of our system ? or between the lowest creature thatseems to form the link between the animal and vegetableworld, and the mind of Solomon or of Paul ? But thedifferences may be, and indeed are, fer greater than these ;we do not know to what minuteness, to what humbleness,God's creation may descend on the one hand, nor to whatgreatness it may arise on the other ; we know not thenature of the smallest created atom, nor of the mightiestangel.Still all these beings, so different, extending fromthings lower than we can conceive up to things higherthan our conceptions, — all, from the highest angel to thefeeblest atom, are yet, religiously speaking, all classedtogether, as though they were all equal. They are allcreatures, and however different when compared withthemselves, yet they seem actually to be all on one levelwhen contrasted with that infinite difference which exists
 
320 THE HOLY TBITTT.between the highest creature and God* All then arevants, all are ministers ; and there is one only Lord andMaster of all, whom all may, and all must worship.But this is a matter of Revelation. Man's naturaltendency has been to worship creatures, or rather toworship many beings in an ascending order, aome lesipowerful, others more so ; till after many steps, at the endof an almost infinite series, far removed from man's com-mon thoughts and feelings, was the Supreme Father andBuler of all. That is, man not knowing God, and seeinggreat varieties actually existing in creation, dwelt more onthe diflferences of lower things amongst themselves than of their common difference with God. But God's revdationcame in and said, ' Thou shalt have none other (rods batme.' Thou shalt worship nothing in heaven or in earth,visible or invisible, save Him by whom all things neremade, their Ijord and thine. This then is the first greatwork of Kevelation, to show us that in all our religiousfeelings and relations, we have to do with God alone.But yet Kevelation tells us further, that in our religiousfeelings and relations we have to do with Jesus Christ.For it tells us that to Ilim all power is given in heavenand in earth, therefore we are living under His govern-ment ; it tells us that whether we live, we live unto Him,or whether we die, we die unto Him ; we are His thereforeboth here and hereafter ; we are told to love Him and tofear Him, though we see Him no more ; these are clearlyreligious feelings.Does then Kevelation undo its own work, and afterliavmg laboured to teach us to worship God only, and tolose all differences between creatiu-e and creatiure in tlieinfinite difference between all creatures and their Creator,does it mean again to fix our minds and affections upon acreature,— to bid us love and fear Him religiously, tobelieve Him and put our trust in Him, to look to Him in

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