Attributes of God

"In the beginning, God" (Gen. 1:1). There was a time, if "time" is could be called, when God, in the unity of His nature (though subsisting equally in three Divine Persons), dwelt all alone. "In the beginning, God." There was no heaven, where His glory is now particularly manifested. There was no earth to engage His attention. There were no angels to hymn His praises; no universe to be upheld by the word of His power. There was nothing, no one, but God; and that, not for a day, a year, or an age, but "from everlasting." During a past eternity, God was alone: self-contained, self-sufficient, self-satisfied; in need of nothing. Had a universe, had angels, had human beings been necessary to Him in any way, they also had been called into existence from all eternity. The creating of them when He did, added nothing to God essentially. He changes not (Mal. 3:6), therefore His essential glory can be neither augmented nor diminished.
God was under no constraint, no obligation, no necessity to create. That He chose to do so was purely a sovereign act on His part, caused by nothing outside Himself, determined by nothing but His own mere good pleasure; for He "worketh all things after the counsel of His own will" (Eph. 1:11). That He did create was simply for His manifestative glory. Do some of our readers imagine that we have gone beyond what Scripture warrants? Then our appeal shall be to the Law and the Testimony: "Stand up and bless the Lord your God forever and ever: and blessed be Thy glorious name, which is exalted above all blessing and praise" (Neh. 9:5). God is no gainer even from our worship. He was in no need of that external glory of His grace which arises from His redeemed, for He is glorious enough in Himself without that. What was it moved Him to predestinate His elect to the praise of the glory of His grace? It was, as Ephesians 1:5 tells us, according to the good pleasure of His will.

We are well aware that the high ground we are here treading is new and strange to almost all of our readers; for that reason it is well to move slowly. Let our appeal again be to the Scriptures. At the end of Romans 11, where the apostle brings to a close his long argument on salvation by pure and sovereign grace, he asks, "For who hath known the mind of the Lord? Or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed to him again?" (vv. 34,35). The force of this is, it is impossible to bring the Almighty under obligations to the creature; God gains nothing from us. If thou be righteous, what givest thou Him? Or what receiveth He of thine hand? Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man (Job 35:7,8), but it certainly cannot affect God, who is all-blessed in Himself. When ye shall have done all those things which are commanded you, say, We are unprofitable servants (Luke 17:10)—our obedience has profited God nothing.

It is perfectly true that God is both honored and dishonored by men; not in His essential being, but in His official character. It is equally true that God has been "glorified" by creation, by providence, and by redemption. This we do not and dare not dispute for a moment. But all of this has to do with His manifestative glory and the recognition of it by us. Yet had God so pleased He might have continued alone for all eternity, without making known His glory unto creatures. Whether He should do so or not was determined solely by His own will. He was perfectly blessed in Himself before the first creature was called into being. And what are all the creatures of His hands unto Him even now? Let Scripture again make answer: "Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, He taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before Him are as nothing; and they are counted to Him less than nothing, and vanity. To whom then will ye liken God? or what likeness will ye compare unto Him?" (Isa. 40:15-18). That is the God of Scripture; alas, He is still "the unknown God" (Acts 17:23) to the heedless multitudes. "It is He that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: that bringeth the princes to nothing; He maketh the judges of the earth as vanity" (Isa. 40:22,23). How vastly different is the God of Scripture from the god of the average pulpit!


Nor is the testimony of the New Testament any different from that of the Old: how could it be, seeing that both have one and the same Author! There too we read, "Which in His times He shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords: Who only bath immortality, dwelling in the light which no man can approach unto; whom no man bath seen, nor can see: to whom be honour and power everlasting, Amen" (1 Tim. 6:16). Such an One is to be revered, worshipped, adored. He is solitary in His majesty, unique in His excellency, peerless in His perfections. He sustains all, but is Himself independent of all. He gives to all, but is enriched by none.


Analogy has been drawn between a savage finding a watch upon the sands, and from a close examination of it he infers a watch-maker. So far so good. But attempt to go further: suppose that savage sits down on the sand and endeavors to form to himself a conception of this watch-maker, his personal affections and manners; his disposition, acquirements, and moral character—all that goes to make up a personality; could he ever think or reason out a real man—the man who made the watch, so that he could say, "I am acquainted with him?" It seems trifling to ask such questions, but is the eternal and infinite God so much more within the grasp of human reason? No, indeed! The God of Scripture can only be known by those to whom He makes Himself known.

Nor is God known by the intellect. "God is Spirit" (John 4:24), and therefore can only be known spiritually. But fallen man is not spiritual, he is carnal. He is dead to all that is spiritual. Unless he is born again supernaturally brought from death unto life, miraculously translated out of darkness into light, he cannot even see the things of God (John 3:3), still less apprehend them (1 Cor. 2:14). The Holy Spirit has to shine in our hearts (not intellects) in order to give us "the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6). And even that spiritual knowledge is but fragmentary. The regenerated soul has to grow in grace and in the knowledge of the Lord Jesus (2 Pet. 3.18).


You can read the entire book here...

Quote of the Day

“Sin cannot dethrone God. That is what sin aims to do, but it misses its mark. Sin brings guilt to a man, but it does not bring him one ounce of sovereignty. God rules even when men imagine they are defying Him.” – Tom Wells

Self Denial

Amazing that this was written over 100 years ago!

"Woe to those who are at ease in Zion!” Amos 6:1

What do we say to . . .
our self-indulgence,
our sloth,
our love of ease,
our avoidance of hardship,
our luxury,
our pampering of the body,
our costly feasts,
our silken couches,
our brilliant furniture,
our gay attire,
our braided hair,
our jeweled fingers,
our idle mirth,
our voluptuous music,
our jovial tables, loaded with every variety of rich viands?

Are we Christians? Or are we worldlings?

Where is the self-denial of the New Testament days? Where is the separation from a self-pleasing luxurious world? Where is the cross, the true badge of discipleship, to be seen–except in useless religious ornaments for the body, or worse than useless decorations for the sanctuary?

“Woe to those who are at ease in Zion!” Is not this the description of multitudes who name the name of Christ? They may not always be “living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry.” But even where these are absent, there is ‘high living’–luxury of the table or the wardrobe– in conformity to ‘this present evil world.’

‘At ease in Zion!’ Yes! there is the shrinking . . .
from hard service;
from ‘spending and being spent;’
from toil and burden-bearing and conflict;
from self-sacrifice and noble adventure,
for the Master’s sake.

There is conformity to the world, instead of conformity to Christ! There is a laying down, instead of a taking up of the cross. Or there is a lining of the cross with velvet, lest it should gall our shoulders as we carry it! Or there is an adorning of the cross, that it may suite the taste and the manners of our refined and intellectual age.

Anything but the bare, rugged and simple cross!

We think that we can make the strait gate wider, and the narrow way broader, so as to be able to walk more comfortably to the heavenly kingdom. We try to prove that ‘modern enlightenment’ has so elevated the race, that there is no longer the battle or the burden or the discipline; or has so refined ‘the world and its pleasures’, that we may safely drink the poisoned cup, and give ourselves up to the inebriation of the Siren song.

‘At ease in Zion!’ Even when the walls of our city are besieged, and the citadel is being stormed! Instead of grasping our weapons, we lie down upon our couches!

Instead of the armor, we put on the silken robe!

We are cowards, when we should be brave!

We are faint-hearted, when we should be bold!

We are lukewarm, when we should be fervent!

We are cold, when we should be full of zeal!

We compromise and shuffle and apologize, when we should lift up our voice like a trumpet!

We pare down truth, or palliate error, or extenuate sin–in order to placate the world, or suit the spirit of the age, or ‘unify’ the Church.

Learn self-denying Christianity. Not the form or name, but the living thing. Let us renounce the lazy, luxurious, self-pleasing, fashionable religion of the present day!

A self-indulgent religion has nothing in common with the cross of the Lord Jesus Christ; or with that cross of ours which He has commanded us to take up and carry after Him–renouncing ease and denying self.

Our time,
our gifts,
our money,
our strength,
are all to be laid upon the altar.

“Woe to those who are at ease in Zion!” Amos 6:1

Horatius Bonar 1808-1899 (Self-Denial Christianity)

Quote of the Day

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

– Jonathan Edwards

Counting the Cost

From J.C. Ryle, "Holiness, Its Nature, Hindrances, Difficulties, and Roots" 1879

"If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me." Matthew 16:24

'Let me warn everyone who wants to be saved--not to be content with the world's standard of Christianity. Surely no man with his eyes open, can fail to see that the Christianity of the New Testament is something far higher and deeper than the Christianity of most professing Christians. That formal, easy-going, do-little thing, which most people call 'religion'--is evidently not the religion of the Lord Jesus. The things which He praises--are not praised by the world. The things which He blames--are not things in which the world sees any harm. Oh, if you would follow Christ--do not be content with the world's Christianity! Tremble, tremble and repent!'


Ryle also lays out what it will cost you...

'Let there be no mistake about my meaning. I am not examining what it costs to save a Christian's soul. I know well that it costs nothing less than the blood of the Son of God to provide an atonement, and to redeem man from Hell. The price paid for our redemption was nothing less than the death of Jesus Christ on Calvary. We "are bought with a price." "Christ gave Himself a ransom for all" (1 Corinthians 6:20; 1 Timothy 2:6). But all this is wide of the question.The point I want to consider is another one altogether. It is what a man must be ready to give up, if he wishes to be saved. It is the amount of sacrifice a man must submit to, if he intends to serve Christ. It is in this sense, that I raise the question: "What does it cost?" And I believe firmly that it is a most important one.I grant freely that it costs little to be a mere outward Christian. A man has only got to attend a place of worship twice on Sunday, and to be tolerably moral during the week, and he has gone as far as thousands around him ever go in religion. All this is cheap and easy work — it entails no self-denial or self-sacrifice. If this is saving Christianity and will take us to Heaven when we die — we must alter the description of the way of life, and write, "Wide is the gate and broad is the way that leads to Heaven!"

But it does cost something to be a real Christian, according to the standard of the Bible. There are . . .
enemies to be overcome,
battles to be fought,
sacrifices to be made,
an Egypt to be forsaken,
a wilderness to be passed through,
a cross to be carried,
a race to be run.Conversion is not putting a man in a soft armchair, and taking him pleasantly to Heaven. It is the beginning of a mighty conflict, in which it costs much to win the victory. Hence arises the unspeakable importance of "counting the cost."'

1. True Christianity will cost one his SELF-RIGHTEOUSNESS.

He must cast away all pride and high thoughts and conceit of his own goodness. He must be content to go to Heaven as a poor sinner saved only by free grace, and owing all to the merit and righteousness of another. He must really feel that he has "erred and gone astray like a lost sheep," that he has "left undone the things he ought to have done, and that there is no strength in him." He must be willing to give up all trust in his own morality, respectability, praying, Bible reading, church-going, and sacrament receiving — and to trust in nothing but Jesus Christ.

2. True Christianity will cost a man his SINS.

He must be willing to give up every habit and practice which is wrong in God's sight. He must set his face against it, quarrel with it, break off from it, fight with it, crucify it and labor to keep it under control, whatever the world around him may say or think. He must do this honestly and fairly. There must be no secret truce with any special sin which he loves. He must count all sins as his deadly enemies, and hate every false way. Whether little or great, whether open or secret — all his sins must be thoroughly renounced. They may struggle hard with him every day, and sometimes almost get the mastery over him. But he must never give way to them. He must keep up a perpetual war with his sins. It is written, "Cast away from you all your transgressions." "Break off your sins . . . and iniquities." "Cease to do evil" (Ezekiel 18:31; Dan. 4:27; Isaiah 1:16).This sounds hard. I do not wonder. Our sins are often as dear to us as our children! We love them, hug them, cleave to them and delight in them! To part with them, is as hard as cutting off a right hand or plucking out a right eye! But it must be done. The parting must come. "Though wickedness is sweet in the sinner's mouth, though he hides it under his tongue; though he spares it, and forsakes it not," yet it must be given up, if he wishes to be saved (Job 20:12, 13). He and sin must quarrel — if he and God are to be friends. Christ is willing to receive any sinners. But He will not receive them if they will stick to their sins.

3. Also, Christianity will cost a man his love of EASE.

He must take pains and trouble, if he means to run a successful race toward Heaven. He must daily watchand stand on his guard, like a soldier on enemy's ground. He must take heed to his behavior every hour of the day, in every company and in every place, in public as well as in private, among strangers as well as at home. He must be careful over his time, his tongue, his temper, his thoughts, his imagination, his motives, his conduct in every relation of life. He must be diligent about his prayers, his Bible reading, and his use of Sundays, with all their means of grace. In attending to these things, he may come far short of perfection; but there is none of them who he can safely neglect. "The soul of the sluggard desires, and has nothing: but the soul of the diligent shall be made fat" (Proverbs 13:4).This also sounds hard. There is nothing we naturally dislike so much as "trouble" about our religion. We hate trouble. We secretly wish we could have a vicarious Christianity, and could be good by proxy, and have everything done for us. Anything that requires exertion and labor is entirely against the grain of our hearts. But the soul can have "no gains without pains."

4. Lastly, true Christianity will cost a man the favor of the WORLD.

He must be content to be thought poorly of by man — if he pleases God. He must count it no strange thing to be mocked, ridiculed, slandered, persecuted and even hated. He must not be surprised to find that his opinions and practices are despised and held up to scorn. He must submit to be thought by many a fool, an enthusiast and a fanatic — to have his words perverted and his actions misrepresented. In fact, he must not marvel if some call him mad. The Master says, "Remember the word that I said unto you, 'The servant is not greater than his Master.' If they have persecuted Me — they will also persecute you" (John 15:20).I dare say this also sounds hard. We naturally dislike unjust dealing and false charges, and think it very hard to be accused without cause. We would not be flesh and blood — if we did not wish to have the good opinion of our neighbors. It is always unpleasant to be spoken against and forsaken and lied about — and to stand alone. But there is no help for it. The cup which our Master drank, must be drunk by His disciples. They must be "despised and rejected of men" (Isaiah 53:3). Let us set down that item last in our account. To be a Christian, it will cost a man the favor of the world.Considering the weight of this great cost, bold indeed must that man be, who would dare to say that we may keep our self-righteousness, our sins, our laziness and our love of the world — and yet be saved!Moreover, I grant it costs much to be a true Christian. But what sane man or woman can doubt that it is worth any cost to have the soul saved? When the ship is in danger of sinking, the crew think nothing of casting overboard the precious cargo. When a limb is mortified, a man will submit to any severe operation, and even to amputation — to save life. Surely a Christian should be willing to give up anything which stands between him and Heaven. A religion which costs nothing — is worth nothing! A cheap, easy Christianity, without a cross — will prove in the end a useless Christianity, without a crown!