A Plea Answered: Wilhelmus à Brakel's Commentary on Revelation Translated

It was just over 7 years ago today that I published "A Plea to Translate Wilhelmus à Brakel's Exposition of Revelation." When Father Brakel's "The Christian's Reasonable Service" was translated into English in the 1990s -- a great service to the church indeed -- a decision was made not to translate the final portion of it consisting of his commentary on Revelation because it represented a postmillennial eschatological perspective (common to all Puritans, whether Dutch, Scottish, English or American). This omission in translation left a gap for English readers desiring both to have a full translation of à Brakel's magnum opus, and those interested to read for themselves his understanding of the last book of the Bible.

I am pleased to report that this gap has finally been filled by J. Parnell McCarter and his team at the Historicism Research Foundation who have now produced an English translation of this work titled "Not to be Ignored: Rev. Wilhelmus à Brakel's Commentary on Revelation" (2016), which is now available for purchase in paperback or digital format. For those who have been waiting, as I have, for this important work to be accessible in English, please see the announcement of this publication here for details on how to purchase your copy.

Many thanks to Mr. McCarter and those who assisted in the project for this valuable contribution to the church! 

The Spirit of Labadism

Jean de Labadie (1610-1674), the French Jesuit-turned-Reformed theologian, exemplified a spirit that pervades even today. After leaving the Roman Catholic Church and embracing the doctrines found in John Calvin's Institutes, he protested against the corruptions found within the Dutch Reformed Church, issuing an appeal to Christians to separate themselves from her and to join his "house church." The appeal was tempting to such a prominent theologian as Wilhelmus à Brakel. In W. Fieret's biographical sketch of à Brakel, which highlights what he describes as "the Labadistic spirit of separatism," we learn more about the intersection these two men and what it meant for the Reformed Church.

The Struggle against the Labadists

During his tenure in Friesland, only one book authored by à Brakel was published; however, during his tenure in Rotterdam many would follow. A year and one half after his installation in Rotterdam, à Brakel “went to battle” against the Labadists. In two elaborate letters to a circle of friends in Harlingen he delineated his objections against this sect. It is probable that these friends had asked him for advice. In all honesty he wrote that during his tenure in Stavoren he had been sympathetic towards the Labadists and had seriously considered joining them. Yet he had wanted to know more of de Labadie and his views and therefore had traveled to Amsterdam where the Labadists had settled at that time.

He had various conversations with Anna Maria van Schurman, a very gifted woman who prior to her transfer to the Labadists had many contacts with the ministers of the Second Reformation—among others with [Gisbertus] Voetius. à Brakel also had extensive conversations with de Labadie himself. In spite of the attractive things he had heard, he was not convinced. De Labadie then gave him the advice to lay this matter before the Lord Himself and to pray for wisdom, doing so in the greatest possible solitude. à Brakel, according to this letter, had followed his advice. “Very early in the morning I went into my garden and remained there all day until late in the evening. I fasted, prayed, and supplicated to understand the will of God. I also read, and after considerable time had passed, the Lord showed me very clearly from His Word and gave a clear impression in my heart that I was in the right way, and that their way (that is, of the Labadists) was a departure from the truth.” Nevertheless, it so much appealed to à Brakel that he continually prayed, asking the Lord as it were for permission to join this group. The result was that the Lord showed him with increasing clarity the error of the Labadists while rebuking à Brakel at the same time. It was as if the Lord said: “Did I not reveal this to you? Why then do you persevere?” Subsequent to this à Brakel firmly resolved to remain in the Reformed Church. He continued to thank the Lord for having prevented him from taking a wrong step.

In what did the attraction of Jean de Labadie and his followers consist, so that even a staunch Reformed man as Wilhelmus à Brakel was strongly attracted by it? If he, as he said himself, vacillated to such a degree, people with much less education and experience must have had strife to a far greater degree. In his second letter à Brakel primarily addressed the regenerate and advised them in the strongest possible terms not to join the Labadists. It must indeed be evident that the conduct of Jean de Labadie and his followers caused much agitation in the church. However, à Brakel was not the only minister who felt attracted toward this revivalist.

Who was de Labadie and what did he teach? This Frenchman, who had been trained as a Jesuit, left the monastery in 1639; he was twenty-nine years old at that time and until 1650 traveled around as an itinerant preacher. In that year he joined the Reformed Church of Montauban, one of the Huguenot cities. He became the minister of this church and also taught at the Academy. From 1659 to 1666 Geneva was his residence. With great zeal he preached for hours about the great ideal that had to be transformed into reality: a pure church in which the Christian religion would be practiced as strictly as possible. This engendered the idea that only true believers, that is, only those who were partakers of the Spirit of Christ, constituted the pure church. Thus, within the confines of the visible church as institution, a church of the regenerate came into existence. De Labadie organized “conventicles” of true believers and thus attempted to lead the church back to the original manifestation of the Christian church in the first century—that is, as he perceived it to be.

The ideas which de Labadie proclaimed in a captivating and convincing manner—he could preach for four hours at a stretch without his hearers losing interest—met with both approbation and resistance. The proponents of these ideas were so convinced of their correctness that many could no longer be convinced to change their minds. Opponents, however, saw so much danger in these ideas that they opposed them with all their might. Therefore, there came unrest wherever de Labadie resided for some time. De Labadie‟s acceptance of a call to the French congregation in Middelburg signaled the termination of a period of great agitation for the Reformed Church in Geneva.

When he came to the Republic in 1666, he traveled on to Utrecht. The Friends of Utrecht—to which belonged, among others, Voetius and [Jodocus] van Lodenstein—gave him a friendly reception. After having been installed in Middelburg, Koelman from Sluis went to hear him. de Labadie had a tremendous reputation. The same matters which the representatives of the Second Reformation were pursuing were also his objectives. He warned strongly against the laxness of many Christians, the desecration of the Sabbath, the lack of spirituality and morality displayed by many ministers, the non-Reformed and often coarse lifestyle of many church members, etc. His calls to prayer and fasting had effect; and especially due to his many family visitations the results of his activity were noticeable everywhere. Nevertheless, there came discord also in Middelburg, and after many difficulties de Labadie, with a group of followers, moved to nearby Veere. Many supporters from Middelburg went to hear the deposed minister. The parliament of Zeeland intervened at last and expelled de Labadie. When the use of force was imminent, the exiled minister took refuge in Amsterdam.

In the meantime, sympathy for him among the Reformed had waned, for he had severed himself from the Reformed Church. He viewed the circle of his followers as a community of the regenerate who had left the worldly national church and had joined the new “house church” of de Labadie. Elsewhere in the Republic similar house churches came into existence as well. Amsterdam evidently was not the terminus for this group; they crossed the border into Germany, and, after roaming about, settled in Wiewerd, a village south of Leeuwarden. The influential Cornelis van Aerssen had made the castle “Walta Estate” available. De Labadie himself had died in the meantime. Peter Yvon, due to his organizational talent, had succeeded in giving the congregation a solid footing. Around 1680 his following in Wiewerd consisted of about three hundred people.

The Labadists were all dressed in the same handmade, modest clothing. As a community they farmed the soil surrounding the castle. Dairy farming was also a means whereby they supported themselves. During meals there was singing and prayer and one or more persons would speak a word. Worldly conversation was held to a minimum; they preferred to share their spiritual experiences. These experiences, according to the Labadists, could occur outside the context of the Word of God. Especially during and after communion services members of the congregation would come into a state of ecstasy, believing the Holy Spirit to be working in them. They would embrace each other, skip and dance, and mutually entertain themselves in spiritual Christian love.

After Voetius and [Jacobus] Koelman had recognized the dangers of Labadism, they warned the Reformed against this error. Koelman did this in his work Historisch verhaal der Labadisten [Historical Account of the Labadists]. At the end of this work he printed the two letters of à Brakel. Yvon reacted to the contents of these letters by way of a brochure. In this manner à Brakel also became involved in the battle against the Labadists. His best known work, in which these letters were included again, was Leer en Leydinge der Labadisten [Doctrine and Government of the Labadists].

Rev. à Brakel, with the Labadists, confessed the corruption (“de verdorvenheyt”) of the church; she was corrupt from the head to the sole of the foot. The field of the Lord was filled with weeds and His threshing floor was filled with chaff. The vineyard of the Lord had become a wilderness; thorns and thistles were growing in it. After having enumerated a variety of sins which were committed by members of the church, giving a description of the government as not manifesting itself as the guardian of the church, and deploring the fact that so many ministers proved to be unfaithful shepherds, à Brakel writes: “Who would not weep when he thinks upon Zion and perceives that the Lord is departing from her?” Yet, departure from a church which is that corrupt is not permitted! “May we say that she is no longer the church of Christ due to her corruption? Shall we despise her? Shall we walk away from her? No, that is foolishness. It is certain that a corrupt church is nevertheless a church and that from the beginning until the present God has always permitted His church to be filled with many corruptions. Therefore, he who despises a church for its corruption acts contrary to God‟s Word and all experience, thereby denying her to be a church.”

Using examples from the Bible, à Brakel demonstrated that sin, corruption, and a lack of spirituality were to be found in many congregations. Consider the confusion in the congregation of Corinth and the exhortations of John to the congregations in Asia Minor. How could someone have the courage to sever himself from her and thereby despise God and Christ Himself? Thus, à Brakel was strongly opposed to the Labadistic spirit of separatism (or schismatic spirit). 

In à Brakel's magnum opus, The Christian's Reasonable Service, he wrote a chapter entitled "The Duty to Join the Church and to Remain with Her" (vol. 2, chap. 25), in which he argues that "degeneracy within the church [is] not a reason to separate from the church." 

Criticizing the Labadists directly, à Brakel states:

...it is a dreadful sin to depart from the church for the purpose of establishing one which is better, for the church is one, being the body of Christ. To separate ourselves from the church is to separate from the people of Christ and thus from His body, thereby withdrawing from the confession of Christ and departing from the fellowship of the saints. If we indeed deem the church to be what she really is, we shall then cause schism in the body of Christ, grieve the godly, offend others, give cause for the blaspheming of God‟s Name, and cause the common church member to err. By maintaining that the church is no church, we thereby deny the church of Christ, and therefore are also guilty of the sins just mentioned. We thereby displease God, who will not leave this unavenged, regardless of how much we please and flatter ourselves. Such activity the apostle opposes when he refers to such individuals as being carnal in 1 Cor 3:1, 3. He warns against this when he writes, “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you” (1 Cor 1:10); “I hear that there be divisions among you” (1 Cor 11:18).

Thirdly, the Reformed Church is the only true church, albeit that her purity varies with locality. The truth is still preached purely there, sins are rebuked and resisted, and there is both the teaching of and exhortation to godliness. Thousands of godly persons are to be found there who practice holiness in a much purer fashion than those who have separated themselves. Christ dwells and walks among them. The Holy Spirit is still active by means of the Word, still converts souls daily, comforts the converted, and causes them to grow. Discipline is still exercised towards those who err in doctrine and life. In some localities this is practiced more consistently than people may perceive and be aware of. What foolishness it is, therefore, to leave the church and to enter into a barren wilderness! (pp. 61-62)

The Utrecht Circle (as it was known) was composed of some notable followers of de Labadie, preeminently Anna Maria van Schurman, a polymath who was herself known as the "Star of Utrecht" and "The Tenth Muse," which is a reflection of the appeal that this charismatic leader brought to bear on the orthodox Dutch Reformed. Even after de Labadie's death in 1674, the movement continued and colonies were attempted in both Suriname and Maryland (the latter being the first communistic colony established in the New World, 1684-1722). Much like other groups that have claimed to be too pure to join the true Church, Labadism has a great deal in common with other separatistic movements throughout the ages, even those that exist on the periphery of today's Reformed Church. The testimony of à Brakel, along with that of Koelman and others, is most valuable because they shared the stated concerns of the Labadists regarding the holiness of the church, and yet counted even the very stones and dust of Zion to be most precious (Ps. 102.14) and her unity to be striven for in accord with the prayer of Christ (John 17). 

Nooks and Books

Thomas à Kempis, author of The Imitation of Christ, which is said to be (next to the Bible) the most-translated book in world history, had a saying: "In omnibus requiem quaesivi, sed non inveni, nisi in hoexkens ende boexkens" -- "I have sought everywhere for peace, but I have found it not save in nooks and in books."

His magnum opus was recommended reading by divines such as Gisbertus Voetius, Willem Teellinck, Wilhemus à Brakel, Henry Scougal, Richard Baxter, and Thomas Chalmers, among others. Read him as he wished to be read -- with discernment in the Lord. Here is some wisdom gleaned from à Kempis, a man who both studied much and loved much, on the place of books in the Christian life:

If thou knewest the whole Bible, and the sayings of all the philosophers, what should all this profit thee without the love and grace of God? (Book 1, Chapter 1)

Of a surety, at the Day of Judgment it will be demanded of us, not what we have read, but what we have done; not how well we have spoken, but how holily we have lived. (Book 1, Chapter 3)

It is Truth which we must look for in Holy Writ, not cunning of words. All Scripture ought to be read in the spirit in which it was written. We must rather seek for what is profitable in Scripture, than for what ministereth to subtlety in discourse. Therefore we ought to read books which are devotional and simple, as well as those which are deep and difficult. And let not the weight of the writer be a stumbling-block to thee, whether he be of little or much learning, but let the love of the pure Truth draw thee to read. Ask not, who hath said this or that, but look to what he says. (Book 1, Chapter 5)

Our own curiosity often hindereth us in the reading of holy writings, when we seek to understand and discuss, where we should pass simply on. If thou wouldst profit by thy reading, read humbly, simply, honestly, and not desiring to win a character for learning. Ask freely, and hear in silence the words of holy men; nor be displeased at the hard sayings of older men than thou, for they are not uttered without cause. (Book 1, Chapter 5)

Be thou never without something to do; be reading, or writing, or praying, or meditating, or doing something that is useful to the community. (Book 1, Chapter 19)

Whereupon then can I hope, or wherein may I trust, save only in the great mercy of God, and the hope of heavenly grace? For whether good men are with me, godly brethren or faithful friends, whether holy books or beautiful discourses, whether sweet hymns and songs, all these help but little, and have but little savour when I am deserted by God's favour and left to mine own poverty. There is no better remedy, then, than patience and denial of self, and an abiding in the will of God. (Book 2, Chapter 9)

There are some who carry their devotion only in books, some in pictures, some in outward signs and figures; some have Me in their mouths, but little in their hearts. Others there are who, being enlightened in their understanding and purged in their affections, continually long after eternal things, hear of earthly things with unwillingness, obey the necessities of nature with sorrow. And these understand what the Spirit of truth speaketh in them; for He teacheth them to despise earthly things and to love heavenly; to neglect the world and to desire heaven all the day and night. (Book 3, Chapter 4)

Great is the difference between a godly man, illuminated with wisdom, and a scholar learned in knowledge and given to books. Far nobler is that doctrine which floweth down from the divine fulness above, than that which is acquired laboriously by human study. (Book 3, Chapter 31)

Never read thou the word that thou mayest appear more learned or wise; but study for the mortification of thy sins, for this will be far more profitable for thee than the knowledge of many difficult questions. (Book 3, Chapter 43)

The voice of books is one, but it informeth not all alike. (Book 3, Chapter 43)

In Thee, therefore, O Lord God, I put all my hope and my refuge, on Thee I lay all my tribulation and anguish; because I find all to be weak and unstable whatsoever I behold out of Thee. For many friends shall not profit, nor strong helpers be able to succour, nor prudent counsellors to give a useful answer, nor the books of the learned to console, nor any precious substance to deliver, nor any secret and beautiful place to give shelter, if Thou Thyself do not assist, help, strengthen, comfort, instruct, keep in safety. (Book 3, Chapter 59)

When I think on these wondrous things, even spiritual comfort whatsoever it be becometh sore weariness to me; for so long as I see not openly my Lord in His own Glory, I count for nothing all which I behold and hear in the world. Thou, O God, art my witness that nothing is able to comfort me, no creature is able to give me rest, save Thou, O my God, whom I desire to contemplate everlastingly. But this is not possible, so long as I remain in this mortal state. Therefore ought I to set myself unto great patience, and submit myself unto Thee in every desire. For even Thy Saints, O Lord, who now rejoice with Thee in the kingdom of heaven, waited for the coming of Thy glory whilst they lived here, in faith and great glory. What they believed, that believe I; what they hoped, I hope; whither they have attained to, thither through Thy grace hope I to come. I will walk meanwhile in faith, strengthened by the examples of the Saints. I will have also holy books for comfort and for a mirror of life, and above them all Thy most holy Body and Blood shall be for me a special remedy and refuge. (Book 4, Chapter 11)

A Song of May in November

Wilhelmus à Brakel, The Christian's Reasonable Service, Vol. 3, p. 287:

...there is joy in love, and heart of man is inclined toward joy. There is no joy in the world for you. That which is most delightful grieves you when Jesus has departed. You will have to acquiesce in a song I once made about the month of May:

How sweet is the time of songs and flowers,

in which animal and man rejoice!

Yet it is nothing but sorrow to me

as long as I miss the love of Jesus.

But if He would but speak to my soul,

"Thou art mine and I am Thine eternally,"

And cause my sinful life to disappear -- 

then it is for me the time of songs and flowers!

Father Brakel's Translation Anniversary

Today marks the 300th anniversary of the death of "Father Brakel," a giant among the Dutch Nadere Reformatie, who was translated to be with his Savior on October 30, 1711. Author of the classic devotional systematic theology and his magnum opus, The Christian's Reasonable Service, Wilhelmus à Brakel was born on January 2, 1635, in Leeuwarden, the Netherlands.

His father, Theodorus à Brakel, was himself a noted minister (whose pastoral career began in 1637), and his mother, Margaretha Homma ensured that Wilhelmus grew up in a pious home. All five of Wilhelmus sisters died in their youth, leaving him alone to survive his parents. Just as the prayers of Theodorus' grandmother made a deep impression upon Theodorus, so too did the prayers of Theodorus and Margaretha make an early and deep impression upon Wilhelmus. Before joining the Labadists, Anna Maria van Schurman was among those who visited the family home. Theodorus himself was known to spend a third of each day in private prayer and meditation. Theodorus published a devotional work under the title Het Geestelyken Leven; after his death, Wilhelmus would later publish a set of his father's spiritual manuscripts under the title De Trappen des Geestelyken Levens (The Steps of Grace in Spiritual Life), which includes a spiritual dialogue between father and son.

Wilhelmus followed in his father's footsteps and was ordained to the ministry in 1659, yet continued his studies in Utrecht under the mentorship of Gisbertus Voetius for several more years due a lack of pulpit vacancies. His pastoral career began at Exmorra, Friesland in 1662, where he married Sara Nevius. Eventually, he settled in Rotterdam where he finished his ministerial labors. He was involved in a few controversies over the years, including his notable defense of the church (and Jacobus Koelman, in particular) against the Erastian tendencies of the Dutch government, and the siren call of the Labadists, that is, Jean de Labadie and his followers, who sought, much like Harold Camping in our day, to draw believers away from the organized church in pursuit of a "pure" church. As concerned as à Brakel was about the spiritual health of the Dutch Reformed Church in his day (particularly in regards to the issue of Sabbath-keeping), he wisely resisted the temptation to remove himself from the means of grace established by Christ in the ordinances and ecclesiastical institutions of the church, and ably responded to Labadist arguments in Leer en Leydinge der Labadisten (Doctrine and Government of the Labadists), later also affirming the duty to join the church as espoused in Article 28 of the Belgic Confession. It was at Rotterdam that he wrote his magnum opus, De Redelijke Godsdienst (1700, 3 volumes; the definitive third edition of 1707 contained 2,350 pages; the English translation by Bartel Elshout under the title The Christian's Reasonable Service was published in 4 volumes, 1992-1995). (The English translation remains incomplete, since a decision was made not to translate the final section of this work consisting of à Brakel's exposition of the Book of Revelation, see here for my earlier plea for this to be translated.) This work, contemporaneous with the publication of Matthew Henry's Commentary in England, represents, in my view, the high-water mark of Dutch Puritan orthodoxy and spiritual piety. It is his greatest legacy to the church, and in large measure the reason why he came to be known endearingly as Father Brakel when, during the 18th century, readings from this beloved devotional work were so often a part of Dutch family worship that it went through 20 editions in that century alone.

More can be learned about the life of this Puritan giant of the faith at Dr. Elshout's website here as well as here; and The Christian's Reasonable Service may be read online or downloaded here. If you have not previously been acquainted with the life and works of Wilhelmus à Brakel, this anniversary of his passing provides a good opportunity to learn more and, I trust, be greatly edified. It is good to remember the saints who have gone before us, and it may be truly said of such a man as Father Brakel that "the righteous shall be in everlasting remembrance" (Ps. 112.6).

Sabbath Reflections

Wilhelmus à Brakel, The Christian's Reasonable Service, Vol. 3, pp. 146-147:

Reflection is also needful to preserve the sabbath disposition and blessing. First, this consists in reflecting upon how the day was spent publicly and privately, and upon the sins which one has committed; that is, laxity, listlessness, lack of spirituality, and the failure to abhor these. Confess this with sorrow before the Lord, and seek forgiveness through Christ.

Secondly, it consists in reflecting upon the good we have performed on this day, upon the upright objective to hallow the sabbath, and the efforts to do everything in such a manner as is pleasing to God. It furthermore consists in reflecting upon the blessings, refreshments, comforts, illumination, and quickening we enjoyed from the Spirit of the Lord. One must acknowledge this and rejoice in this, even if it were ever so little. Even if the insatiable desire of our soul has not been satisfied, we should yet thank the Lord for the good we received.

Thirdly, it consists in the acknowledgment of God‘s goodness to His church in giving her the sabbath, enabling her to gather publicly and conduct all her public worship services, and for the privilege to enjoy a holy rest.

Fourthly, it consists in yearning and longing for the rest which remains for the people of God (Heb 4:9), in rejoicing in this hope, in forgetting those things which are behind, and reaching forth unto those things which are before, pressing toward the mark for the prize of the high calling of God in Christ Jesus. Blessed is he who thus begins, observes, and ends the sabbath.

The Threefold Love of God

Besides his special love to the elect, orthodox Reformed divines speak of God's general love towards his creatures, as creatures, including all men, made in his own image, whether reprobate or elect. The command of Christ to love our enemies as even our Heavenly Father does is a clear demonstration of this truth. Moreover, the Incarnation itself is proof of God's love for man. Citing Wolfgang Musculus, Loci communes, XLVIII (Commonplaces, pp. 961-963), Richard Muller writes: "There could be no greater indication of the love of God for humanity than this personal union of human nature with the divine nature" (Post-Reformation Reformed Dogmatics 3.563). The select extracts which follow demonstrate the consistent understanding of Reformed divines, that, because God is love, and this attribute is essential to himself, the general, benevolent love of God towards all his works of creation, is consistent with his special, discriminating, or electing love, to his chosen ones.

Francis Turretin, Institutes of Elenctic Theology, Vol. 1 (Twentieth Question), p. 241:

IV. From goodness flows love by which he communicates himself to the creature and (as it were) wills to unite himself with and do good to it, but in diverse ways and degrees according to the diversity of the objects. Hence is usually made a threefold distinction in the divine love: the first, that by which he follow creatures, called "love of the creature" (philoktisia); the second, that by which he embraces men, called "love of man" (philoanthropia); the third, which is specially exercised towards the elect and is called "the love of the elect" (eklektophilia). For in proportion as the creature is more perfect and more excellent, so also does it share in a greater effluence and outpouring (aporroen) of divine love. Hence although love considered affectively and on the part of the internal act is equal in God (because it does not admit of increase or diminution), yet regarded effectively (or on the part of the good which he wills to anyone) it is unequal because some effects of love are greater than others.

Edward Leigh, A Treatise of Divinity, II.viii (p. 71) (quoted by Richard A. Muller, PRRD 3.566):

God's love to Christ is the foundation of his love to us, Matt. 3:17; Ephes. 1:6.
God loves all creatures with a general love, Matt. 5:44, 45, as they are the work of his hands; but he doth delight in some especially, whom he hath chosen in his Son, John 3:16; Ephes. 1:6.

John Collinges, in Matthew Poole's Commentary on the Holy Bible, Vol. 3, p. 26 (re Matt. 5.45):

As your heavenly Father hath a common love, which he extendeth to all mankind, in supplying their necessities, with the light and warmth of the sun, and with the rain; as well as a special love and favour, which he exerciseth only toward those that are good, and members of Christ; so ought you to have: though you are not obliged to take your enemies into your bosom, yet you ought to love them in their order. And as your heavenly Father, though he will one day have a satisfaction from sinners, for the wrong done to his majesty, unless they repent; yet, to heap coals of fire on their heads, gives them good things of common providence, that he might not leave them without witness, yea, and affords them the outward means of grace for their souls: so, although you are bound to seek some satisfaction for God's honour and glory from flagitious sinners, and though you may in an orderly course seek a moderate satisfaction for the wrong done to yourselves, yet you ought to love them with a love consistent with these things; that so you may imitate your heavenly Father, and approve yourselves to be his children.

Wilhelmus à Brakel, The Christian's Reasonable Service I.3.33, Vol. 1 (1999 ed.), pp. 123-124:

The love of His benevolence is either general as it relates to the manner in which God delights in, desires to bless, maintains, and governs all His creatures by virtue of the fact that they are His creatures (Psa. 145:9), or it is special. This special love refers to God's eternal designation of the elect to be the objects of His special love and benevolence. This finds expression in the following texts, "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life" (John 3:16); "As Christ also loved the church, and gave Himself for it" (Eph. 5:25).

William Jenkyn, An Exposition Upon the Epistle of Jude, p. 36:

1. There is a love of God to man, though without passion, sympathy, or any imperfection or weakness; these being attributed to him only to relieve the weakness either of our faith or apprehensions. And this love is,

(I.) Considered as a love of desire; as love desires to be carried to the union of the thing beloved. This desire of union with man God shows many ways; as, I. By being near unto, nay, present with him, by his universal care and providence; he being " not far from every one of us : for in him we live," &c., Acts xvii. 27, 28. 2. By assuming the nature of man into a personal conjunction with himself in the Mediator, Christ. 3. By conversing with man by signs of his presence, extraordinary visions, dreams, oracles, inspiration; and ordinarily by his holy ordinances, wherewith his people, as it were, abide with him in his house. 4. By sending his Holy Spirit to dwell in man, and bestowing upon man the Divine nature. 5. By taking man into an eternal habitation in heaven, where he shall be ever in his glorious presence, Psal. xvi. 11.

(2.) There is a love of God to man, considered as a love of benevolence, or of good-will, or of willingness to do good to the thing beloved: what else was his eternal purpose to have mercy upon his people, and of saving them, but, as it is expressed concerning Jacob, this loving them? Rom. ix. 13. And to whom can a will of doing good so properly agree, as to Him whose will is goodness itself?

(3.) There is a love of God to man, considered as a love of beneficence, bounty, or actual doing good to the thing beloved. Thus he bestows the effects of his love, both for this life, and for that which is to come. And the benencence of God is called love; "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God," 1 John iii. 1. And John iii. 16, "God so loved the world, that he gave," &c. By this love of beneficence he bestows the good things of nature, grace, and glory. God does good to every creature, hating, though the iniquity of any one, yet the nature of none; for the being of every creature is good, Gen. i. 31, and God has adorned it with many excellent qualities. According to these loves of benevolence and benencence, God loves not his creatures equally, but some more than others; inasmuch as he wills to bestow, and also actually bestows, greater blessings upon some than upon others. He makes and preserves all creatures, but his love is more especially afforded to mankind; he styles himself from his love to man, Tit. iii. 4, and not from his love to angels, or any other creature. He is called [Gk.], a lover of man, but never [Gk.], or [Gk.], a friend of angels or creatures without man. His love is yet more peculiarly extended to man in creating him after his own image, Gen. i. 27, and in giving him lordship over the creatures, Psal. viii. 5; in giving his Son to take upon him man's nature, Heb. ii. 16, and exalt it above heavens (Matt, xxviii. 18) and angels, to die for sinning, dying man; offering him to man hi the dispensation of the gospel with wooing and beseechings. And yet of men he loves some more especially and peculiarly than others; namely, those whom he loves with an electing, calling, redeeming, justifying, glorifying love. God loves all creatures, and among them the rational, and among them the members of his Son, and much more the Son himself.

(4.) There is a love of God to man, considered as a love of complacency, and delight in the thing beloved. He is pleased through his Son with his servants; and he is much delighted with his own image wheresoever he finds it. He is pleased with the persons and performances of his people: "He hath made us accepted in the Beloved." "The Lord taketh pleasure in them that fear him," Psal. cxlvii. 11. They reflecting his excellencies, and showing forth his virtues; he rejoicing over them with joy, and resting in his love, Zeph. iii. 17: accounting a believer amiable; his soul, a lesser heaven; his prayers, melody; his sighs, incense; his stammerings, eloquence; his desires, performances.

Louis Berkhof, Systematic Theology, p. 70-71:

a. The goodness of God towards His creatures in general. This may be defined as that perfection of God which prompts Him to deal bountifully and kindly with all His creatures. It is the affection which the Creator feels towards His sentient creatures as such. The Psalmist sings of it in the well known words: "Jehovah is good to all; and His tender mercies are over all His works...The eyes of all wait for thee; and thou givest them their food in due season, Thou openest thy hand, and satisfiest the desire of every living creature," Ps. 145:9,15,16. This benevolent interest of God is revealed in His care for the creature's welfare, and is suited to the nature and the circumstances of the creature. It naturally varies in degree according to the capacity of the objects to receive it. And while it is not restricted to believers, they only manifest a proper appreciation of its blessings, desire to use them in the service of their God, and thus enjoy them in a richer and fuller measure. The Bible refers to this goodness of God in many passages, such as Ps. 36:6; 104:21; Matt. 5:45; 6:26; Luke 6:35; Acts 14:17.

b. The love of God. When the goodness of God is exercised towards His rational creatures, it assumes the higher character of love, and this love may again be distinguished according to the objects on which it terminates. In distinction from the goodness of God in general, it may be defined as that perfection of God by which He is eternally moved to self-communication. Since God is absolutely good in Himself, His love cannot find complete satisfaction in any object that falls short of absolute perfection. He loves His rational creatures for His own sake, or, to express it otherwise, He loves them in Himself, His virtues, His work, and His gifts. He does not even withdraw His love completely from the sinner in his present sinful state, though the latter's sin is an abomination to Him, since He recognizes even in the sinner His image-bearer. John 3:16; Matt. 5:44,45. At the same time He loves believers with a special love, since He contemplates them as His spiritual children in Christ. It is to them that He communicates Himself in the fullest and richest sense, with all the fulness of His grace and mercy. John 16:27; Rom. 5:8; I John 3:1.

Charles Hodge, Systematic Theology, Vol. 1, p. 427:

Goodness, in the Scriptural sense of the term, includes benevolence, love, mercy, and grace. By benevolence is meant the disposition to promote happiness; all sensitive creatures are its objects. Love includes complacency, desire, and delight, and has rational beings for its objects. Mercy is kindness exercised towards the miserable, and includes pity, compassion, forbearance, and gentleness, which the Scriptures so abundantly ascribe to God. Grace is love exercised towards the unworthy. The love of a holy God to sinners is the most mysterious attribute of the divine nature. The manifestation of this attribute for the admiration and beatification of all intelligent creatures, is declared to be the special design of redemption.

John Gill, A Body of Divinity, p. 79:

All that God has made is the object of his love; all the works of creation, when he had made them, he looked over them, and saw that they were good, very good, Gen. i. 31. he was well pleased, and delighted with them; yea, he is said to rejoice in his works, Psal. civ. 31. he upholds all creatures in their beings, and is the Preserver of all, both men and beasts; and is good to all, and his tender mercies over all his works, Psalm xxxvi. 6. and cxlv. 9. and particularly, rational creatures are the objects of his care, love, and delight: he loves the holy angels, and has shewn his love to them in choosing them to happiness; hence they are called elect angels, 1 Tim. v. 21. by making Christ the head of them, by whom they are confirmed in the estate in which they were created, Col. ii. 10. and by admitting them into his presence, allowing them to stand before him, and behold his face, Matt. xviii. 10. yea, even the devils, as they are the creatures of God, are not hated by him, but as they are apostate spirits from him: and so he bears a general love to all men, as they are his creatures, his offspring, and the work of his hands; he supports them, preserves them, and bestows the bounties of his providence, in common upon them, Acts xvii. 28. and xiv. 17. Matt. v. 45. but he bears a special love to elect men in Christ; which is called his great love, Eph. ii. 4. whom he has chosen and blessed with all spiritual blessings in him, Eph. i. 3, 4. and which love is distinguishing and discriminating, Mal. i. 1, 2. Rom. ix. 11, 12.

James Ussher, A Body of Divinity, p. 55-58:

What is the Love of God?
It is an Essential Property in God, whereby he loveth himself above all, and others for himself, 1 John 4:16; Rom. 5:8; John 3:16; Titus 3:4; Mal. 1:2, 3.

What learn you from hence?
That we should love him dearly, and other things for him.

That we may the better know what the Love of God is, declare first, What Love is in our selves?
It is a passion of the Mind, whereby we are so affected towards the Party whom we love, that we are rather his than our own, forgetting ourselves to do him good whom we so love.

And is love such a thing in God?
No: the true Love of God is not such as our Love is.

What difference is there?
There is great difference two ways. First, In time: for Love was in God before it was in us, or in anything created; for he loved himself and us also before the World was, John 17:23. Secondly, They differ in nature and quality: for that Love which is in God is most perfect and pure, without passion; but in us it is imperfect, and matched with Passions, with impure Affections, and grief of the mind.

After what manner doth the Scripture express the Love of God?
In the Scriptures God doth compare himself to a Father and to a Mother loving their Children; to a Hen gathering her Chickens together under her Wings; to a good Shepherd seeking up his Sheep, and to divers other things.

And wherefore serve these Comparisons?
They are for our profit two ways. First, To shew us that God's Love towards us, is most vehement and sincere. Secondly, To make us bold in coming to him, and calling upon him. So for this Love Christ Jesus calleth us by all the Names of Love: as his Servants, his Kinsmen, His Friends, his Spouse, his Brethren, and by many names more: to shew, that he loveth us with all loves, the Father's Love, the Mother's Love, the Masters Love, the Husbands Love, the Brothers Love, &c. and if all Loves were put together, yet his Love exceedeth them all: for all could not do so much for us as he alone hath done.

If Love doth not signify any Affection or Passion in God, as it doth in us: What then doth it signify?
In God it signifieth three things most perfect. First, The eternal good Will of God towards some Body: for the Love of God (suppose towards the Elect) is his everlasting good Will, or his purpose and determination to shew them Mercy, to do them Good, and to save them, as in Rom. 9:11, 13. Secondly, The effects themselves of this Love or good Will; whether they be temporal concerning this Life, or eternal concerning the Life to come, as in 1 John 3:1. Thirdly, The pleasure and delight which he taketh in that which he loveth: and so it is taken in Psalm 45:7.

That things doth God love besides himself?
Besides himself, God loveth all things else whatsoever he made: but he loveth not sin and iniquity; for he never made it, as St. John saith, 1 John 2:16. Again, he loveth his Son, being manifested in the flesh; and he loveth his chosen Children for his Sons sake, with whom he is well pleased, Matt. 3:17.

Object. 1. The Scripture saith, That God doth hate all that work Iniquity: How then can God both hate and love one and the same Man?
In every wicked Man we must consider two things. First, His Nature. Secondly, His Sin. His Nature is the Work of God, and that he loveth: but his iniquity is not of God, and that he hateth.

Object. 2. God doth afflict his Children; therefore he doth not love them.
Whom he loveth he correcteth, (Prov. 3:12) and therefore he correcteth them because he loveth them; even as a Gold-smith tryeth his Gold in the fire, because he loveth it.

Whether doth God love all alike, or no?
No: he preferreth Mankind before all his other Creatures; for which cause God is called Philanthropos, that is, a Lover of Men. And this appeareth by three effects of his Love.
First, He made him according to his own Image; that is, in Righteousness and true Holiness, Gen. 1:26; Eph. 4:24.
Secondly, He made him Lord over all his Creatures, Psalm 8:5, 6.
Thirdly, He gave his own Son to death for his ransom.

Doth God love all men alike?
No: for he loveth his Elect better than the Reprobate. For the Elect he calleth effectually by his Spirit in their Hearts, when he calleth others but by the outward Voice of the Gospel, &c.
Again, amongst the Elect themselves, some are actually Wicked, and not yet reconciled nor called; as was Paul before his Conversion. But the rest are called and already made holy by Faith in Christ, as Paul was after his Conversion. And of these, he loveth the latter sort with a greater measure of love than the former, as the Scripture testifieth, Prov. 8:17.

What manner of Love doth God bear to his Elect?
It hath three adjuncts or properties. First, It is free without desert.
Secondly, It is great without comparison.
Thirdly, It is constant without any end.

How is the Love of God said to be free?
It is free two ways. First, Because nothing caused God to love us, but his own Goodness and Grace: and therefore St. John saith, that his Love was before ours, 1 John 4:10.
Secondly, It is free, because God in loving us, did not regard any thing that belonged to his own Commodity: for, as David saith, Psalm 16:2, he hath no need of our Goods; but only to our own Salvation he loved us.

Wherein doth the Greatness of God's Love appear to his Elect?
It appeareth two ways. 1. By the means which God used to save us by, that is, the death of his Son: and so St. John setteth forth his Love, John 3:16; 1 John 3:16, when he saith ου'τω, that is, So, (as if he should say, so vehemently, so ardently, so earnestly, so wonderfully) did he love us, that for our Salvation he spared not his own only begotten Son, but gave him to the death of the Cross for our Salvation.

What else doth set forth the greatness of God's Love unto us?
The consideration of our own selves. For he did not only give his only Son to death for us, but it was for us being his Enemies. And this Circumstance is used by the Apostle to express the same, Rom. 5:7, 8.

Where find you it written, that God's Love is constant and perpetual?
That is manifestly shewed in these Scriptures following, Hos. 11:9; John 13:1; Rom. 11:29. For as God is unchangeable in His Essence and Nature; so is he unchangeable in his Love, which is his Essence and Nature: and therefore is God called Love in the Scriptures, 1 John 4:8.

What use must we make of God's Love?
First, It filleth our hearts with gladness, when we understand that our God is so loving, and Love itself: and what is this but the beginning of eternal Life? if eternal Life consists in the true knowledge of God, as our Saviour Christ saith, John 17:3.

Secondly, Out of knowledge of this Love, as out of a Fountain, springeth the Love of God and our Neighbor. For St. John saith, He that loveth not, knoweth not God, for God is Love, 1 John 4:8.

Thirdly, When we consider that God loveth all his Creatures which he made, it should teach us not to abuse any of the Creatures, to serve our Lusts and beastly Affections. For God will punish them which abuse his beloved; as he punished the rich Glutton, which abused the Creatures of God, Luke 16.

Fourthly, We are taught to love all the Creatures, even the basest of all, seeing that God loveth them, and for the love he beareth to us he made them: and we must (if we love them for God's sake) use them sparingly, moderately, and equally or justly. To this end we are commanded to let our Cattle rest upon the Sabbath day, as well as our selves: to this end we are forbidden to kill the Dam upon her Nest; and to this end we are forbidden to muzzle the Mouth of the Ox which treadeth out the Corn, Deut. 25:4; 1 Cor. 9:9.

Fifthly, We are taught from hence to love Mankind better than all other Creatures, because God doth so: and therefore we must not spare any thing that we have, that may make for the safety of his Body, and the salvation of his Soul. And for this cause, we are commanded to love our Enemies, and to do them good; because our good God doth so.

Sixthly, From God's Love, we learn to prefer the Godly Brethren, and those that profess sincerely the same Religion that we profess before other Men: because God's Love is greater to the Elect, than to the Reprobate: and this doth the Apostle teach us, Gal. 6:10.

Seventhly, Whereas God's Love is freely bestowed upon us, this teacheth us to be humble, and to attribute no part of our Salvation to our selves, but only to the free Love of God.

Eighthly, From hence ariseth the certainty of our Salvation. For if God's Love was so free and great when we were his Enemies, much more will it be so, and constant also to us, being reconciled to God by Jesus Christ, Rom. 5:10.

The Duty to Join the Church

Wilhelmus à Brakel, The Christian's Reasonable Service, Vol. 2, pp. 55-56:

It is the duty of everyone who desires to be saved to turn to the church, making diligent effort to be accepted as a member of the church community.

First, this is God's way whereby He leads the elect unto salvation. "And the Lord added to the church daily such as should be saved" (Acts 2:47); "Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from His people" (Isa. 56:3).

Secondly, this has been the task of the apostles in accordance with their commission (Mat. 28:19), as is to be observed in the entire Acts of the Apostles.

Thirdly, this is consistent with the nature of God's children. As soon as they are converted, they cannot rest until they have been received into the bosom of their spiritual mother (Gal. 4:26).

Fourthly, this is the consistent confession of the church of all ages, and particularly of churches of the Netherlands. In article 28 of the Belgic Confession we read: "We believe, since this holy congregation is an assembly of those who are saved, and that out of it there is no salvation, that no person of whatsoever state or condition he may be, ought to withdraw himself, to live in a separate state from it; but that all men are in duty bound to join and unite themselves with it."...

Fifthly, the church is the glory of Christ. It is there that Christ is confessed and proclaimed throughout the world, being held forth as a banner upon a hill around which one must gather himself. This is the city upon a hill, and a light shining in the darkness. She is the means whereby truth is made known and preserved, and the means unto the conversion of souls. Everyone is therefore obligated to facilitate this by joining himself to the church.

Father Brakel on Family Worship

Wilhelmus à Brakel, The Christian's Reasonable Service, Vol. 3, pp. 464-465:

The Time of Prayer

First, the time of prayer, considered in a general sense, is every day, every opportunity -- always. Specific times of prayer are when we engage in it corporately -- be it in public gatherings, in private gatherings, or in our individual family worship which ought to be conducted in every Christian family. This ought to occur both morning and evening, and if the opportunity permits it, also at noon. At this time the father -- or if he is absent or unable to do this, the mother -- must read a chapter, speak about it, catechize children and servants, sing a psalm together, and bow and offer a prayer -- all in accordance with the ability the Lord grants each one. Joshua desired to serve the Lord with his house (Josh. 24:15), and Cornelius feared God with all his house (Acts 10:2). One must make of his home a small church, for then the Lord will bless the home. Children and servants will learn to fear the Lord and thus will experience salvation. It will beget mutual love, there will be mutual respect, restraining everyone from sin, and one will exemplify godliness to each other and follow each other in this way. We must make use of all these opportunities, and take them into consideration, both when praying and when following the example of others.

Nadere Reformatie on Common Grace

Herman Kuiper, Calvin on Common Grace, Appendix, pp. i-iv:

Petrus van Mastricht, professor at Utrecht in the latter half of the seventeenth century, and author of a work on Reformed Dogmatics which still has an excellent reputation, recognizes two kinds of divine grace besides saving grace. He speaks of a universal grace, by which God dispenses what he terms natural gifts to each and every creature. According to this author we must attribute to this universal grace food and drink and all those things which are necessary for the preservation of man and beast, and especially those gifts and powers which belong to the nature of man and constitute him a free agent. Van Mastricht also makes mention of a common grace, by which God grants promiscuously to both the elect and the reprobate gifts which pertain to men as moral beings. To this common grace he attributes not only such gifts as ingenuity, wisdom, prudence and all the moral virtues found among the heathen and the unbelieving, but also those gifts which seem to be much more closely related to the benefits of saving grace, namely, the external preaching of the Word and a certain illumination by the Holy Spirit such as is found in men who have temporary faith. 1

Johannes à Marck [(1656-1731)], another very prominent theologian, published in 1686 a compendium which exerted great influence on many succeeding generations of Reformed thinkers. In treating of divine grace he first of all distinguishes between grace as a divine attribute and grace in the sense of the gifts of God's gratuitous favor. With respect to grace in the latter sense he accepts among others the division of common and saving grace. 2 It is remarkable, however, that he usually speaks of a more common grace instead of simply saying common grace when he refers to the divine grace granted to the non-elect. So, for instance, he declares that temporary faith differs from saving faith not only as to its duration but also [as] to its origin, its origin being not truly saving grace, but a more common grace. 3 It is also worthy of note that this writer considers the external preaching of the Gospel, which extends beyond the circle of the elect, a fruit of the more common grace of God, 4 and that he teaches that many of the blessings which redound to those who perish, such as the proclamation of the Gospel, the abolition of idolatry and the illumination of the Spirit, are blessings which proceed from the sacrifice of Christ 5 -- an idea also found with Turretinus 6 and Witsius. 7

Wilhelmus à Brakel, a minister of the Gospel in Rotterdam, published in the year 1700 a popular dogmatics bearing the title Redelyke Godsdienst [The Christian's Reasonable Service]. However men may differ as to the merits of this work, it can hardly be gainsaid that Brakel was in his day the spokesman of a large group of Reformed believers. Speaking of the grace of God, Brakel, after combatting various divisions of grace which he considered erroneous, presents his own scheme in Vol. I, Chapter 30, Section 26. Here it is: [what follows is translated from The Christian's Reasonable Service, Vol. 2, p. 215, one of at least three places à Brakel addresses and distinguishes common and saving grace in this systematic theology: "(1) There must be a distinction between the gift of grace and the given grace. The gift of grace is the goodness of God, the fountain from whom proceeds all the good which a man receives. Given grace refers to the benefits which man receives, has, and possesses. ... (2) Grace is either common or special. God bestows common grace upon all men by granting them temporal benefits. “Nevertheless He left not himself without witness, in that He did good, and gave us rain from heaven” (Acts 14:17). To this grace also belongs all the good which God bestows all who are called, by giving them the Word–the means unto repentance and salvation. “For the grace of God that bringeth salvation hath appeared to all men” (Titus 2:11). In addition to this, God generally gives illumination, historical faith, convictions, and inner persuasions to almost become a Christian (cf. Heb. 6:4-6).

Special grace is the effectual call whereby man is illuminated with wondrous spiritual light, effectually changing his wil, and thus in very deed translating him out of darkness into light, out of death to life, and from the dominion of sin and the devil to Christ and His kingdom."]

From this citation it is clear that Brakel attributes to common grace the bodily blessings men receive, the preaching of the Gospel, historical faith and all those gifts of the Spirit which are granted to those who have temporary faith.

1 P. van Mastricht, Theoretico-Practica Theologia, II, 17, 18....II, 17, 16...II, 17, 17...II, 17, 32...

2 Johannes à Marck, Compendium Theologiae Christianae Didactico-Elencticum, IV, 42...

3 idem, XXII, 8...

4 idem, XVIII, 16...

5 idem, XX, 24...

6 F. Turretinus, Institutio Theologiae Elencticae, XIV, 14, 11...

7 H. Witsius, De Oeconomia Foederum Dei, II, 9, 4...

Martyr for Calvin

It is often said that the Reformed are followers of a man, John Calvin, rather than Christ. Charles Spurgeon responded to this charge by pointing to the substance of what Calvin preached and identifying it as merely the gospel:

I have my own private opinion that there is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else.

Wilhelmus à Brakel once wrote a long pastoral letter to the persecuted saints of the Netherlands titled "A Letter of Exhortation to Be Steadfast in the Confession of the Lord Jesus Christ and His Truth in Time of Persecution and Martyrdom." This letter is found in The Christian's Reasonable Service, Vol. 3, pp. 359-376. In it, he discusses various temptations that persecuted believers were subject to, among which is this charge:

The best they can do is laugh about me, calling me a martyr -- not of the Lord Jesus, but of Calvin.

His counsel in the face of such a charge is this:

...there is the temptation of suffering from an evil reputation of being disobedient to the government, of having committed a given evil, of being stubborn, and being but a martyr for the sake of Calvin and his errors. You must skillfully resist this temptation for you know very well that they do not have an evil deed as a basis for torturing you, but they rather do so to cause you to deny the truth. They have but fabricated this evil reputation. You know indeed that Calvin is not the issue; you do not esteem him more highly than other faithful ministers. You do not rely upon his word but only upon the Word of God. God, angels, and believers also know this -- yes, it is even known to the enemies, and they take occasion to harden their heart and render yours weak by way of this evil reputation. Thus, the Jews dealt with the Lord Jesus and said, "For a good work we stone Thee not; but for blasphemy" (John 10:33); "This man calleth for Elias...let us see whether Elias will come to save Him" (Mat. 27:47, 49). It is therefore no wonder that the enemies, having the same nature, do the same things. The Lord will reveal the reason for your suffering in the day of judgment, and your glory in heaven will not be diminished, but be increased. Be therefore faithful.

Wilhelmus à Brakel on Fasting

Read wisdom from Wilhelmus à Brakel on the much-neglected, much-needed subject of fasting from The Christian's Reasonable Service here.

Nadere Reformatie on Psalmody

One may read an extract from The Christian's Reasonable Service by Wilhelmus à Brakel on singing, including his views on exclusive psalmody, here.

The decision of the Dutch Synods has been very correct indeed, namely, that none other but the Psalms of David are to be used in the churches.

Note: à Brakel appears not be referring to Article 69 of the Church Order of the 1618-1619 Synod of Dort, which states:

In the Churches only the 150 Psalms of David, the Ten Commandments, the Lord's Prayer, the Twelve Articles of Faith, the Song of Mary, that of Zacharias, and that of Simon shall be sung. It is left to the individual Churches whether or not to use the hymn "Oh God! who art our Father." All other hymns are to be excluded from the Churches, and in those places where some have already been introduced they are to be removed by the most suitable means.

but rather to earlier synodical decisions of the Dutch Reformed Church (cited by Hendrik de Cock in his famous treatise on psalmody, and Abraham Van De Velde in his history of the Dutch Golden Age) such as:

The Psalms of David, in the edition of Petrus Dathenus, shall be sung in the Christian meetings of the Netherlands Churches (as has been done until now), abandoning the hymns which are not found in Holy Scripture. --National Synod of Dort, 1578, Art. 76.

Only the Psalms of David shall be sung in the church, omitting the hymns which one cannot find in Holy Scripture. --National Synod of Middelburg, 1581, Art. 51.

The Psalms of David shall be sung in the churches, omitting the hymns which one does not find in Holy Scripture. --National Synod of Gravenhage, 1586, Art. 62.

New Blog: The Christian's Reasonable Service

I am pleased to note that there is a new blog dedicated to the life and legacy of the Dutch Puritan Wilhelmus à Brakel. The particular focus of this blog is on his magnum opus, The Christian's Reasonable Service. This is, on a personal note, my favorite systematic theology. The blog itself is run by Bartel Elshout, who translated this magnificent devotional work into English. The blog is new but already there is much to digest about "Father Brakel" and the godly impact he has had on so many. Join me in following along as Rev. Elshout, whose own service to the church is deeply appreciated, continues to share with us about a man who profoundly affected his life, and speaking once again personally, my own.

Nadere Reformatie Contra Christmas

While the Dutch Reformed Church expressed opposition early on to the keeping of extra-Biblical religious holidays, gradually the practice became acceptable and commended. However, the Dutch Further Reformation (Nadere Reformatie) is noted for returning to the earlier Reformers' position on the lawfulness of celebrating religious holidays without warrant from Scripture.

David D. Demarest traces this history from the 1574 Synod of Dordt to the 1618-1619 Synod of Dordt, History and Characteristics of the Reformed Protestant Dutch Church (1856), pp. 173-175:

The churches in the Netherlands, and also for a long time in this country, observed the feasts of Christmas, Easter and Whitsunday, commemorative of the birth and resurrection of the Saviour, and of the outpouring of the Holy Spirit on the day of Pentecost. In addition to these, the circumcision and ascension of Christ were commemorated in many churches, and it was. customary to celebrate the sacrament of the Lord's Supper on Christmas day and Easter Sunday. But the action of the various synods clearly shows that these days were not regarded as of Divine institution, but that since they were commonly observed by the people, it was thought best to turn them to edification, and make them promotive of good instead of evil. Thus the first Synod held at Dordrecht, in 1574, decreed (article 53), "concerning the feast-days on which, beside the Sunday, it has been customary to abstain from labor, and assemble in the church, it is resolved that we must be satisfied with the Sunday alone. However, the usual subjects on the birth of Christ may be handled in the churches on the Sunday before Christmas, and the people be admonished of the abolition of the feast-days. The same subjects may also be handled on Christmas, when it fells on a preaching-day. It is also left to the discretion of the ministers to preach on the subjects of the Resurrection of Christ, and the Sending of the Spirit on Easter and Whitsunday."

The Synod held at Middleburg, 1581, decreed (article 50), "The congregations shall petition their magistrates, that the feast-days, excepting Sunday, Christmas, and Ascension, may be abolished. But in places where by order of the magistracy, more feast days shall continue to be observed, the ministers shall endeavor by preaching, to change unprofitable and hurtful idleness into holy and edifying exercise."

The Synod held at the Hague, 1586, decreed (article 60), " The congregations shall, beside the Sunday, observe Christmas, Easter, and Whitsunday, and in places where most of the feastdays, in commemoration of the benefits of Christ (as the Circumcision and Ascension), are by order of the magistrates observed, the ministers shall endeavor by preaching to change the idleness of the people into holy and edifying exercise."

The Synod of Dort (1618), decreed (article 67), "The congregations shall besides Sunday observe Christmas, Easter, Whitsunday, and the day following; and since in most of the towns and provinces of the Netherlands, the feasts of Circumcision and Ascension are also observed, the ministers in all places, where this is not customary, shall labor with the magistrates for the establishment of conformity with the others."

We have quoted these successive decrees in order to show the history of ecclesiastical action on this subject. At first it was clearly the intention to abolish these days entirely. Then it was deemed better (as the people continued to take them for holidays), to turn them to a good account by the holding of religious services, and finally their observance was enjoined, doubtless on the ground of edification. Probably the magistrates, who are continually referred to as having authority in the matter, did not, for reasons springing out of the circumstances of the times, and the genius and habits of the people, deem it expedient to abolish, them. While they continued by authority, the Church, rightly aimed to make them promotive of piety. She brought them to this country as parts of her institutions, and the memory of many, now in middle life, can easily go back to the days in which they were wont on Christmas to accompany their parents to the house of God, and when on Easter and Whitsunday the subjects appropriate to those days were always handled by the preacher.

The conclusion that the toleration and promotion of the man-made ecclesiastical calendar (including even Saint Nicholas Day) is good for piety was not shared, however, by the Nadere Reformatie, which sought to limit the observation of such holidays to that alone which had warrant from Scripture -- the Lord's Day, and occasional extraordinary days of fasting and thanksgiving -- as will be seen by these quotes from leading representatives of the movement.

Willem Teelinck, The Path of True Godliness, p. 101:

[Rules that help distinguish between truth and lies, walking in divine truth promotes godliness] For example when debating whether to maintain Lenten Eve (Fat Tuesday), Epiphany (when the wiseman saw Christ), and other Roman Catholic holidays or to radically abolish them, some people may say yes and others no. However, the godly immediately know the right way, for they understand that Roman Catholic holidays have no basis in Holy Scripture and that regular observance of them offers occasion for much sin. The celebrations cause great disorder in the places or homes where they are observed and become a stumbling block to real holiness as they strengthen the old man. The godly swiftly conclude that Reformed Christians who would gladly abolish or ignore the feast days have the truth on their side.

Jacobus Koelman (who, it is reported, coined the term 'Nadere Reformatie'), The Duties of Parents, p. 73:

100. Do not allow your children to celebrate the days on which unbelief and superstition are being catered to. They are admittedly inclined to want this because they see that the children of Roman Catholic parents observe those days. Do not let them attend carnivals, observe Shrove Tuesday (Mardi Gras), see Santa Claus, or observe Twelfth Night, because they are all remnants of an idolatrous papacy. You must not keep your children out of school or from work on those days nor let them play outside or join in the amusement. The Lord has said, "After the doings of the land of Egypt, where you lived, shall ye not do: and after the doings of the land of Canaan, where I bring you, you shall not do: neither shall you walk in their ordinances" (Lev. 18:3). The Lord will punish the Reformed on account of the days of Baal (Hosea 2:12-13), and he also observes what the children do on the occasion of such idolatry (Jer. 17:18). Therefore, do not let your children receive presents on Santa Claus day, nor let them draw tickets in a raffle and such things. Pick other days on which to give them the things that amuse them, and because the days of Christmas, Easter, and Pentecost have the same character, Reformed people must keep their children away from these so-called holy days and feast days.

Wilhelmus à Brakel, The Christian's Reasonable Service, Vol. I, pp. 38-39:

Objection #4:

The Jewish church also instituted various practices passing them on to subsequent generations which nevertheless were not commanded, such as fasting in the fourth, fifth, seventh, and tenth month (Zec. 7:5 and 8:19); the days of Purim (Est. 9:21-26); the feast of the dedication (John 10:22). In similar fashion the Reformed Church also has her traditions, which implies that also now we may and must uphold tradition.

Answer:

The practice of fasting was commanded by God; the determination of necessity, time, and circumstances was left to the church (Joel 2). Special days of thanksgiving are also commanded, the occurrence and frequency of which are to be determined by the church. There is no basis in the Word, however, upon which the church may legislate the observation of such days for subsequent generations. Such practices should be denounced and the church should not observe them. This is true also for our so-called feast days which ought to be eliminated. Regarding feast days consult Res Judicata by [Jacobus] Koelman, as well as his other scholarly and devotional writings. Other external religious ordinances and circumstances are principally commanded in the Word of God, the stipulations of which are left to each individual church, and consequently are alterable according to time and place. In doing so, however, all superstition must be avoided and such practices must not have an adverse effect upon doctrine and practice. Thus, the perfection of the rule of Scripture will not be violated, nor will the use of unwritten traditions be advocated.

What's In A Nickname?

The Puritans had a thing or two to say about nicknames, Robert Bolton in particular. He spoke of 'Puritan' as "the honourable nickname of the best and holiest men" (Mr. Bolton's Last and Learned Worke of the Foure Last Things (1635), p. 12).

Robert Bolton, A Discourse About the True State of Happinesse (1631), p. 163:

I am persuaded there was never poor persecuted word, since malice against God first seized on the damned angels, and the graces of heaven dwelt in the heart of man, that passed through the mouths of all sorts of unregenerate men, with more distastefulness and gnashing of teeth, than the name of puritan doth at this day; which notwithstanding as it is now commonly meant, and ordinarily proceeds from the spleen and spirit of profaneness and good fellowship, as an honourable nickname, that I may so speak, of christianity and grace.

Elsewhere he is reported to have said:

All those nick-names of Puritan, Precisian, Hypocrite, &c. with which lewd tongues are wont to load the saints of God, are so many honourable badges of their worthy deportment in the holy path, and resolute standing on the Lord's side.

Samuel Rutherford, Letters (1894 ed.), p. 512:

I assure you, howbeit we be nicknamed Puritans, that all the powers of the world shall not prevail against us.

George Gillespie, English Popish Ceremonies (1846 ed.), Vol. 1., p. 39:

...they make godly and zealous Christians to be mocked and nicknamed Puritans, except they can swallow the camel of conformity....We know the old Waldenses before us were also named by their adversaries, Cathares or Puritans; and that, without cause, hath this name been given both to them and us.

In the tradition of David, the "sweet Psalmist of Israel," many individual Reformers, Puritans and Reformed have been known to contemporaries and to posterity by nicknames dubbed and bequeathed by both admirers and opponents. Here are a handful to consider.

Thomas Adams, English Puritan (1583-1652) -- "prose Shakespeare of the Puritan theologians"
William Ames, English Puritan (1576-1633) -- "Learned Doctor Ames"
William Bates, English Puritan (1625-1699) -- "Silver-Tongued"
Richard Baxter, English Puritan (1615-1691) -- "Chief of English Protestant Schoolmen"
Wilhelmus à Brakel, Dutch Puritan (1635-1711) -- "Father Brakel"
John Bunyan, English Puritan (1628-1688) -- "Immortal Tinker" and "Immortal Dreamer"
Jeremiah Burroughs, English Puritan (1600-1646) -- "Prince of Preachers"
Richard Cameron, Scottish Covenanter (1648-1680) -- "Lion of the Covenant"
Thomas Cartwright, English Puritan (1535-1603) -- "Father of English Presbyterianism"
John Cotton, English-American Puritan (1585-1652) -- "Patriarch of New England"
Samuel Davies, American Presbyterian (1723-1761) -- "Apostle of Virginia"
David Dickson, Scottish Covenanter (1583-1662) -- "Apostle of the Covenant"
John Duncan, Scottish Presbyterian (1796-1870) -- "Rabbi Duncan"
Jonathan Edwards, American Puritan (1703-1758) -- "America's Greatest Theologian" and "Last Puritan"
Hans Egede, Danish-Norwegian Lutheran (1686-1758) -- "Apostle of Greenland"
John Eliot, English-American Puritan (1604-1690) -- "Apostle to the Indians"
Bernard Gilpin, English Reformer (1517-1583) -- "Apostle of the North" and "Northern Apostle"
William Gouge, English Puritan (1575-1653) -- "Father of the London Divines" and "Arch-Puritan"
John Howe, English Puritan (1630-1705) -- "Platonic Puritan" and "Puritan Plato"
John Kennedy of Dingwall, Scottish Presbyterian (1819-1884) -- "Prince of Highland Preachers"
John MacDonald, Scottish Presbyterian (1779-1849) -- "Apostle of the North"
Thomas Manton, English Puritan (1620-1677) -- "King of Preachers"
Stephen Marshall, English Puritan (1594-1655) -- "Geneva Bull"
Joshua Moody, English-American Puritan (1633-1697) -- "Angelical Doctor"
James Nalton, English Puritan (1600-1662) -- "Weeping Prophet"
John Owen, English Puritan (1616-1683) -- "Prince of the Puritans"
William Perkins, English Puritan (1558-1602) -- "The Calvin of England"
John Robinson, English Separatist (1575-1625) -- "Pastor of the Pilgrim Fathers"
Richard Rogers, English Puritan (1550-1618) -- "Enoch in His Age"
Thomas Shepard, English-American Puritan (1605-1649) -- "Soul-Melting Preacher"
Richard Sibbes, English Puritan (1577-1635) -- "Heavenly Doctor Sibbes"
Henry Smith, English Puritan (1560-1591) -- "Silver-Tongued Smith"
Charles Spurgeon, English Baptist (1834-1892) -- "Prince of Preachers"
Solomon Stoddard, American Puritan (1643-1729) -- "Northampton Pope" and "Pope of Connecticut Valley"
Willem Teellinck, Dutch Puritan (1579-1629) -- "Father of the Dutch Further Reformation"
Pierre Viret, Swiss Reformer (1511-1571) -- "Angel of the Reformation" and "Smile of the Reformation"
John White, English Puritan (1575-1648) -- "Patriarch of Dorchester" and "Founder of Massachusetts"
John Wycliffe, English Reformer (1385-1384) -- "Morning Star of the Reformation"

TCRS on Sale

My favorite systematic theology -- for its sound orthodoxy, clear style and practical, experimental, devotional warmth and piety -- is that of Wilhelmus à Brakel, The Christian's Reasonable Service. And so it is a pleasure to report that this four-volume set published by Reformation Heritage Books is on sale until August 15, 2009.

Joel Heflin says:

Reformation Heritage Books is having a special offer: Receive an additional $10 off the 4 volume set of Brakel’sReasonable Service from now until August 15, 2009. Simply enter this coupon code Brakel2009 in the RHB shopping cart, or mention this post if ordering by phone.

If you have not yet acquired this set for your personal study, consider taking advantage of this offer while it lasts. à Brakel will be well worth your time to read.

Seasons of Solitude

Superman had his Fortress of Solitude; Henry David Thoreau had his Walden Pond; Alexander Selkirk had his solitary island for a kingdom (cf., William Cowper, The Solitude of Alexander Selkirk). Sometimes solitude is to be sought after, sometimes it is thrust upon us. To every thing there is a season. And while man is a social creature, and is not meant to be alone always, and there are times when company is needful, seasons of solitude, rightly employed, are desirable, and may be improved upon. Solitude is scary to some who are never alone -- we get antsy when there is silence, when all background noises have ceased -- yet we ought not to fear it, but embrace it, seasonably.

Jonathan Edwards, Religious Affections in Works, Vol. 1, 311-312:

Some are greatly affected when in company; but have nothing that bears any manner of proportion to it in secret, in close meditation, prayer and conversing with God when alone, and separated from the world. A true Christian doubtless delights in religious fellowship and Christian conversation, and finds much to affect his heart in it; but he also delights at times to retire from all mankind, to converse with God in solitude. And this also has peculiar advantages for fixing his heart, and engaging his affections. True religion disposes persons to be much alone in solitary places for holy meditation and prayer...It is the nature of true grace, however it loves Christian society in its place, in a peculiar manner to delight in retirement, and secret converse with God.

Solitude helps us to discover our weakness, our need. Our human heart is most open and vulnerable, in all its darkness and desire, when we are alone. Blaise Pascal said, "J’ai découvert que tout le malheur des hommes vient d’une seule chose, qui est de ne savoir pas demeurer en repos dans une chambre." ("I have discovered that all the unhappiness of men arises from one single fact, that they cannot stay quietly in their own chamber") (Pensées, 139) And this is why Charles Spurgeon commends occasional solitude (Solitude, Silence, Submission, preached June 13, 1886):

I commend solitude to any of you who are seeking salvation, first, that you may study well your case as in the sight of God. Few men truly know themselves as they really are. Most people have seen themselves in a looking-glass, but there is another looking-glass, which gives true reflections, into which few men look. To study one's own self in the light of God's Word, and carefully to go over one's condition, examining both the inward and the outward sins, and using all the tests which are given us in the Scriptures, would be a very healthy exercise; but how very few care to go through it! Yet, beloved friends, if it be a wise thing to look well to your business, how much more ought you to look to the business which concerns your immortal souls! If a true shepherd will not neglect his flocks and his herds, should not a wise man care about his thoughts, his feelings, and his actions? Must it not be a wretched condition not to know whether one is saved or not? I sometimes hear people express surprise if they are asked whether they are saved; yet in what ignorance of your own soul's state must you be if you have never put that question to yourself, or if, when it is put, you feel inclined to give no answer to it! I press this matter home upon you, and if you would be saved, you must know first that you are lost. If you would seek to be healed, you must first learn that you are sick. It is not possible that you will repent unless you are aware of your sin; it is not likely that you will look to Christ unless you first know what it is for which you are to look to him. Therefore, I pray you, set apart some season every day, or at least some season as often as you can get it, in which the business of your mind shall be to take your longitude and latitude, that you may know exactly where you are. You may be drifting towards the rocks, and you may be wrecked before you know your danger. I implore you, do not let your ship go at full steam through a fog; but slacken speed a bit, and heave the lead, to see whether you are in deep waters or shallow. I am not asking you to do more than any kind and wise man would advise you to do; do I even ask you more than your own conscience tells you is right? Sit alone a while, that you may carefully consider your case.

The fruits and benefits of time alone with God can be tremendous. To better know yourself, your condition, the state of your soul, to commune with God without distraction, to lift your affections and find that, as you empty your soul to him, laying all before him with whom we have to do, the Spirit fills your broken and contrite heart.

The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy. (Proverbs 14.10)

James Morgan wrote a beautiful meditation on Psalm 51 called The Penitent. In the preface (pp. 8-9) he states:

I felt altogether unworthy of the goodness which the Lord had made to pass before me. I could only abase myself before Him. My heart reproached me with many, many shortcomings, which caused it to know its own bitterness. I turned to the 51st Psalm, and felt as if it were written for me. The more I read it the more I enjoyed it. I began to write upon it, and this deepened its impression on my soul. Its confessions, and supplications, and hopes, and joys, were sweeter to me than my necessary food. By the kindness of my congregation, I was at that time removed from them for the space of a month, that I might relax from my accustomed labors. I spent it in entire solitude, apart from my family and friends. I occupied myself exclusively in committing my meditations on this portion of the Divine Word to paper. I returned with these carefully written out....While memory endures, I will remember with thankfulness the solitary hours spent in their composition....In this, as in all things, Jesus Christ is the perfect pattern of His servants. His public labours were excessive, and were equalled only by His secret devotions. Daily he toiled, and taught, and healed, and fed the people; yet it is told of Him, "Early in the morning, He rose up a great while before day, and went out, and departed into a solitary place, and there prayed." He who was clothed in a perfect humanity found it necessary to do so. How much more, then, must it be so to the poor earthern vessels into which He has put the treasure of the Word?

Those who have experienced the fruits of solitude, who have climbed to the mountaintop, can relate to the young lawyer in Anton Chekhov's The Bet, who, having agreed in a wager to spend 15 years in solitary confinement to prove a point, at the end of his tenure, wrote:

For fifteen years I have been intently studying earthly life. It is true I have not seen the earth nor men, but in your books I have drunk fragrant wine, I have sung songs, I have hunted stags and wild boars in the forests, have loved women.... Beauties as ethereal as clouds, created by the magic of your poets and geniuses, have visited me at night, and have whispered in my ears wonderful tales that have set my brain in a whirl. In your books I have climbed to the peaks of Elburz and Mont Blanc, and from there I have seen the sun rise and have watched it at evening flood the sky, the ocean, and the mountain-tops with gold and crimson. I have watched from there the lightning flashing over my head and cleaving the storm-clouds. I have seen green forests, fields, rivers, lakes, towns. I have heard the singing of the sirens, and the strains of the shepherds' pipes; .... In your books I have flung myself into the bottomless pit, performed miracles, slain, burned towns, ... conquered whole kingdoms....

It is good to be alone and then to return to society, as Moses did, his face aglow from communion with his God.

William Cowper, Retirement:

I praise the Frenchman [Bruyère], his remark was shrewd,
How sweet, how passing sweet is solitude!
But grant me still a friend in my retreat,
Whom I may whisper—Solitude is sweet.

But it is wise to remember what Matthew Henry said on John 16.32: "Those that converse with God in solitude are never less alone than when alone."

For seasons of solitude which are desired or imposed, are to be improved, and that by seeking communion with God. For some, solitary confinement is a prison, a cage, where the worst of man's heart overwhelms the soul and drives to despair; for others, it is a privilege, a passport, a journey which leads to a mountaintop and back again. For further reading on the benefits of secret communion with God in solitude, see Richard Baxter, Converse With God in Solitude; Nathanael Ranew, Solitude Improved by Divine Meditation; and Wilhelmus à Brakel, The Christian's Reasonable Service, Vol. 4, Chap. 77, pp. 19-24, who includes a poetic meditation on p. 24:

Take heed that you keep your secret place holy,
Or else it will not be safe there.
When do you keep your secret place holy?
When you have intimate fellowship with God.