Post by Admin on Oct 25, 2023 9:43:39 GMT -5
William Brakel
The Duty of the Christian to Reflect
upon the Attributes of God
Thus we have sought to present to you both the Being and the perfections
of God. Such a God is our God. He is the object of our religion.
Consequently, it is the duty of all who practice religion to reflect
continually upon God as He is, to live in contemplation of Him, and to
walk before His countenance, for it is this which the Lord requires from
those that are His. "I am the Almighty God; walk before Me, and be thou
perfect" (Gen 17:1); "In all thy ways acknowledge Him, and He shall
direct thy paths" (Prov 3:6); "He hath shewed thee, O man, what is good;
and what doth the Lord require of thee, but to do justly, and to love
mercy, and to walk humbly with thy God?" (Mic 6:8). "Acquaint now
thyself with Him, and be at peace" (Job 22:21).
Such has been the continual practice of the saints who are held before us
in Scripture as examples to be emulated. Consider for example Enoch,
Noah, Moses, David, and Asaph. "And Enoch walked with God" (Gen
5:24); "Noah walked with God" (Gen 6:9); "For he (Moses) endured, as
seeing Him who is invisible" (Heb 11:27); "I (David) have set the Lord
always before me" (Ps 16:8); "When I awake I am still with Thee" (Ps
139:18); "Nevertheless I am continually with Thee; but it is good for me to
draw near to God" (Ps 73:23,28).
The most significant promise God makes to His people is when He
promises that they will walk with Him, and He will walk with them. "They
shall walk, O Lord, in the light of Thy countenance" (Ps 89:15); "and We
will come unto him, and make Our abode with him" (John 14:23); "I will
dwell in them, and walk in them; and I will be their God, and they shall be
My people" (2 Cor 6:16).
This walking with God occurs,
(1) when the heart with holy determination separates and withdraws
itself from all that is visible and tangible. "While we look not at the things
which are seen" (2 Cor 4:18); "Wherefore come out from among them,
and be ye separate" (2 Cor 6:17);
(2) in quietly turning toward God, while preparing oneself to be
illuminated by His wondrous light. "In the morning will I direct my
prayer unto Thee, and will look up" (Ps 5:3); "Truly my soul waiteth upon
God" (Ps 62:1);
(3) when we focus upon the attributes of God that we might gain an
increasingly deeper understanding of them and perceive their influence
in the heart. "Therefore I will look unto the Lord" (Mic 7:7); "They looked
unto Him, and were lightened" (Ps 34:5). Moses endured as seeing Him
who is invisible (Heb 11:27);
(4) when we engage in all humility in intimate communion with God. One
time this will consist in silently presenting ourselves before God, while at
another time there will be a reverent bowing before Him in worship. Then
there will be times of holy dialogue, prayer, humble submission, trusting,
rejoicing and delighting in the Lord, as well as a willing surrender to the
service of the Lord in order to live in a manner pleasing to Him. This is
that sublime life; this is what constitutes a walking with God. It is the
hidden way in which nothing but holiness and delight are experienced.
In order to motivate you to become enamored with such a life, and to
encourage you to stir yourself up to commence with such a walk and to
persevere in it, you should be aware that walking with God engenders
selfabasement and a spiritual frame which is pleasing to the Lord and
desirable for yourself. It also engenders steadfast and abundant comfort,
true joy and peace which pass all understanding, and
genuine sanctification.
For when the soul is privileged to reflect upon God as his God in Jesus
Christ, such a soul will be conscious of the righteousness of God. He will
magnify and delight in this righteousness no less than in God's goodness
and love. He will perceive in this attribute only light, purity, and
extraordinary glory. Such a soul rejoices the more in this righteousness,
since by virtue of the merits of Christ it is no longer against him unto
destruction, but rather for his help and salvation, and to the damnation of
the ungodly.
The soul beholding God's goodness and all-suf iciency, and tasting the
power of these is so fully satisfied with this that all the goodness of the
creature vanishes. It no longer has any appeal to him. He can do without
it and confesses with Asaph, "Whom have I in heaven but Thee? and
there is none upon earth that I desire beside Thee ... but God is the
strength of my heart, and my portion for ever" (Ps 73:25-26).
The soul, irradiated by the love of God and ignited with reciprocal love,
loses itself in this love and is silent in response to it. He stands in
amazement of this love, and finds so much in it that all creature-love
loses its appeal. He no longer perceives any desirability in the creature
except where he perceives something of God in it. Therefore he no longer
covets the love of others and is readily weaned from all that appears to be
desirable upon earth.
Viewing the holiness of God, the soul, not able to endure its brilliant
splendor, covers her countenance, exclaiming with the angels, "Holy,
holy, holy is the Lord of hosts!" He thus becomes enamored with this
holiness and desires to be holy as He is holy who has called him.
The soul perceives the sovereignty of the holy will of God, exalting,
esteeming, and approving it as such. He rejoices in the full
accomplishment of this will relative to all creatures as well as himself. He
submits himself to this will which sweetens and makes all things well. He
yields his own will to be swallowed up in the will of God. The Lord's will is
his will both in what he endures and does, and he is thus ready to
perform all that is according to God's will and is pleasing to Him.
Contemplating the magnificence and glory of God, the dignity and glory
of all creatures vanish and are in comparison considered to be lowly,
insignificant, and contemptible. He neither desires the splendor and
glory of the world for himself, nor is he intimidated by the dignity of
others who might cause him to act contrary to the will of His God. In that
aspect he deems the dignified and honorable equal to the most
insignificant and contemptible even though he will fully subject himself
to all whom God has placed over him because God wills it. Rather, he
bows in all humility before God the most High, rendering Him honor and
glory. His heart and tongue are prepared and ready to speak of the honor
and glory of His majesty.
Viewing the omnipotence of God in itself as well as in its manifestation in
all creatures, the power of creatures which either is exercised for or
against him vanishes. He will neither rely upon nor fear it, but dwelling in
the secret place of the most High he abides under the shadow of the
Almighty. In that shadow he rejoices over all his enemies, enjoys safety
without fear, and is confident.
In contemplating the multifaceted and unsearchable wisdom of God as it
is manifested in all His works both in the realm of nature and of grace, he
loses his own wisdom, considering it to be but foolishness, as well as all
esteem for the wisdom of friend and enemy. Such a soul is quiet and
satisfied with the all-wise government of God, be it in relation to the
whole world, the church, his country of residence, times of peace and war,
or its effect upon him and his loved ones. He yields in everything to the
wisdom of God who knows both time and manner, even though the soul
has no prior realization or perception thereof.
The soul, viewing the infallible truth and faithfulness of God, refuses to
rely upon human promises. They neither can cause him to rejoice nor can
human threatenings terrify him, for he is aware of human mutability.
However, He knows the Lord to be a God of truth who keepeth truth
forever. He knows the promises and believes them, being so convinced of
their certainty as if they were already fulfilled. He therefore rests in them
and has a joyful hope in them.
Behold, is this not a joyful life—a heaven upon earth—to have such a God
as your God who promotes both your welfare and your salvation? Can
there be sorrow in such a soul? Does not He who has a God as the God of
joy and gladness have every reason to experience immediate comfort?
Does not such a walk with God cause the soul to manifest utmost
meekness and humility, being cognizant of his own insignificance? This
engenders in the soul a circumspect and unwavering spiritual frame, a
quiet and humble submission in all things, and a fearless valor and
courage in the performance of his duties, even when the Lord calls to a
duty which is extraordinary in nature. There is a delighting in that which
he may have done for the Lord, submissively leaving the outcome to be
determined by His government. Such a spiritual frame engenders
genuine holiness. "But we all, with open face beholding as in a glass the
glory of the Lord, are changed into the same image from glory to glory,
even as by the Spirit of the Lord" (2 Cor 3:18).
All virtue which does not issue forth from such a representation and
contemplation of God in Christ is of little value for it lacks true essence. A
view of God, as outlined above, elevates the soul above all creature
activity and unites him with God and His will, which teaches him his duty
as well as the manner in which he is to perform it. Such a view of God will
bring forth the most effective and purest motives to stir up the soul. In
this view of God the soul may find all sweetness and peace—indeed, it
brings heaven in the soul and the soul in heaven. It prevents sinful lusts
from issuing forth; and if they emerge, it enables the soul to subdue them.
This is the fear of God, love to God, submission to God, and obedience to
God, which causes the soul to radiate holiness as the countenance of
Moses was radiant when for forty days he had communion with God
upon the mountain. "Blessed is the man whom Thou choosest, and
causest to approach unto Thee, that He may dwell in Thy courts: we shall
be satisfied with the goodness of Thy house, even of Thy holy temple" (Ps
65:4). Oh, blessed eternity when we shall always be with the Lord, shall
see Him face to face, and know Him as we are known! (1 Cor 13:12)
The Duty of the Christian to Reflect
upon the Attributes of God
Thus we have sought to present to you both the Being and the perfections
of God. Such a God is our God. He is the object of our religion.
Consequently, it is the duty of all who practice religion to reflect
continually upon God as He is, to live in contemplation of Him, and to
walk before His countenance, for it is this which the Lord requires from
those that are His. "I am the Almighty God; walk before Me, and be thou
perfect" (Gen 17:1); "In all thy ways acknowledge Him, and He shall
direct thy paths" (Prov 3:6); "He hath shewed thee, O man, what is good;
and what doth the Lord require of thee, but to do justly, and to love
mercy, and to walk humbly with thy God?" (Mic 6:8). "Acquaint now
thyself with Him, and be at peace" (Job 22:21).
Such has been the continual practice of the saints who are held before us
in Scripture as examples to be emulated. Consider for example Enoch,
Noah, Moses, David, and Asaph. "And Enoch walked with God" (Gen
5:24); "Noah walked with God" (Gen 6:9); "For he (Moses) endured, as
seeing Him who is invisible" (Heb 11:27); "I (David) have set the Lord
always before me" (Ps 16:8); "When I awake I am still with Thee" (Ps
139:18); "Nevertheless I am continually with Thee; but it is good for me to
draw near to God" (Ps 73:23,28).
The most significant promise God makes to His people is when He
promises that they will walk with Him, and He will walk with them. "They
shall walk, O Lord, in the light of Thy countenance" (Ps 89:15); "and We
will come unto him, and make Our abode with him" (John 14:23); "I will
dwell in them, and walk in them; and I will be their God, and they shall be
My people" (2 Cor 6:16).
This walking with God occurs,
(1) when the heart with holy determination separates and withdraws
itself from all that is visible and tangible. "While we look not at the things
which are seen" (2 Cor 4:18); "Wherefore come out from among them,
and be ye separate" (2 Cor 6:17);
(2) in quietly turning toward God, while preparing oneself to be
illuminated by His wondrous light. "In the morning will I direct my
prayer unto Thee, and will look up" (Ps 5:3); "Truly my soul waiteth upon
God" (Ps 62:1);
(3) when we focus upon the attributes of God that we might gain an
increasingly deeper understanding of them and perceive their influence
in the heart. "Therefore I will look unto the Lord" (Mic 7:7); "They looked
unto Him, and were lightened" (Ps 34:5). Moses endured as seeing Him
who is invisible (Heb 11:27);
(4) when we engage in all humility in intimate communion with God. One
time this will consist in silently presenting ourselves before God, while at
another time there will be a reverent bowing before Him in worship. Then
there will be times of holy dialogue, prayer, humble submission, trusting,
rejoicing and delighting in the Lord, as well as a willing surrender to the
service of the Lord in order to live in a manner pleasing to Him. This is
that sublime life; this is what constitutes a walking with God. It is the
hidden way in which nothing but holiness and delight are experienced.
In order to motivate you to become enamored with such a life, and to
encourage you to stir yourself up to commence with such a walk and to
persevere in it, you should be aware that walking with God engenders
selfabasement and a spiritual frame which is pleasing to the Lord and
desirable for yourself. It also engenders steadfast and abundant comfort,
true joy and peace which pass all understanding, and
genuine sanctification.
For when the soul is privileged to reflect upon God as his God in Jesus
Christ, such a soul will be conscious of the righteousness of God. He will
magnify and delight in this righteousness no less than in God's goodness
and love. He will perceive in this attribute only light, purity, and
extraordinary glory. Such a soul rejoices the more in this righteousness,
since by virtue of the merits of Christ it is no longer against him unto
destruction, but rather for his help and salvation, and to the damnation of
the ungodly.
The soul beholding God's goodness and all-suf iciency, and tasting the
power of these is so fully satisfied with this that all the goodness of the
creature vanishes. It no longer has any appeal to him. He can do without
it and confesses with Asaph, "Whom have I in heaven but Thee? and
there is none upon earth that I desire beside Thee ... but God is the
strength of my heart, and my portion for ever" (Ps 73:25-26).
The soul, irradiated by the love of God and ignited with reciprocal love,
loses itself in this love and is silent in response to it. He stands in
amazement of this love, and finds so much in it that all creature-love
loses its appeal. He no longer perceives any desirability in the creature
except where he perceives something of God in it. Therefore he no longer
covets the love of others and is readily weaned from all that appears to be
desirable upon earth.
Viewing the holiness of God, the soul, not able to endure its brilliant
splendor, covers her countenance, exclaiming with the angels, "Holy,
holy, holy is the Lord of hosts!" He thus becomes enamored with this
holiness and desires to be holy as He is holy who has called him.
The soul perceives the sovereignty of the holy will of God, exalting,
esteeming, and approving it as such. He rejoices in the full
accomplishment of this will relative to all creatures as well as himself. He
submits himself to this will which sweetens and makes all things well. He
yields his own will to be swallowed up in the will of God. The Lord's will is
his will both in what he endures and does, and he is thus ready to
perform all that is according to God's will and is pleasing to Him.
Contemplating the magnificence and glory of God, the dignity and glory
of all creatures vanish and are in comparison considered to be lowly,
insignificant, and contemptible. He neither desires the splendor and
glory of the world for himself, nor is he intimidated by the dignity of
others who might cause him to act contrary to the will of His God. In that
aspect he deems the dignified and honorable equal to the most
insignificant and contemptible even though he will fully subject himself
to all whom God has placed over him because God wills it. Rather, he
bows in all humility before God the most High, rendering Him honor and
glory. His heart and tongue are prepared and ready to speak of the honor
and glory of His majesty.
Viewing the omnipotence of God in itself as well as in its manifestation in
all creatures, the power of creatures which either is exercised for or
against him vanishes. He will neither rely upon nor fear it, but dwelling in
the secret place of the most High he abides under the shadow of the
Almighty. In that shadow he rejoices over all his enemies, enjoys safety
without fear, and is confident.
In contemplating the multifaceted and unsearchable wisdom of God as it
is manifested in all His works both in the realm of nature and of grace, he
loses his own wisdom, considering it to be but foolishness, as well as all
esteem for the wisdom of friend and enemy. Such a soul is quiet and
satisfied with the all-wise government of God, be it in relation to the
whole world, the church, his country of residence, times of peace and war,
or its effect upon him and his loved ones. He yields in everything to the
wisdom of God who knows both time and manner, even though the soul
has no prior realization or perception thereof.
The soul, viewing the infallible truth and faithfulness of God, refuses to
rely upon human promises. They neither can cause him to rejoice nor can
human threatenings terrify him, for he is aware of human mutability.
However, He knows the Lord to be a God of truth who keepeth truth
forever. He knows the promises and believes them, being so convinced of
their certainty as if they were already fulfilled. He therefore rests in them
and has a joyful hope in them.
Behold, is this not a joyful life—a heaven upon earth—to have such a God
as your God who promotes both your welfare and your salvation? Can
there be sorrow in such a soul? Does not He who has a God as the God of
joy and gladness have every reason to experience immediate comfort?
Does not such a walk with God cause the soul to manifest utmost
meekness and humility, being cognizant of his own insignificance? This
engenders in the soul a circumspect and unwavering spiritual frame, a
quiet and humble submission in all things, and a fearless valor and
courage in the performance of his duties, even when the Lord calls to a
duty which is extraordinary in nature. There is a delighting in that which
he may have done for the Lord, submissively leaving the outcome to be
determined by His government. Such a spiritual frame engenders
genuine holiness. "But we all, with open face beholding as in a glass the
glory of the Lord, are changed into the same image from glory to glory,
even as by the Spirit of the Lord" (2 Cor 3:18).
All virtue which does not issue forth from such a representation and
contemplation of God in Christ is of little value for it lacks true essence. A
view of God, as outlined above, elevates the soul above all creature
activity and unites him with God and His will, which teaches him his duty
as well as the manner in which he is to perform it. Such a view of God will
bring forth the most effective and purest motives to stir up the soul. In
this view of God the soul may find all sweetness and peace—indeed, it
brings heaven in the soul and the soul in heaven. It prevents sinful lusts
from issuing forth; and if they emerge, it enables the soul to subdue them.
This is the fear of God, love to God, submission to God, and obedience to
God, which causes the soul to radiate holiness as the countenance of
Moses was radiant when for forty days he had communion with God
upon the mountain. "Blessed is the man whom Thou choosest, and
causest to approach unto Thee, that He may dwell in Thy courts: we shall
be satisfied with the goodness of Thy house, even of Thy holy temple" (Ps
65:4). Oh, blessed eternity when we shall always be with the Lord, shall
see Him face to face, and know Him as we are known! (1 Cor 13:12)