A Christian's Reasonable Service by Wilhelmus aBrakel (Part 4)

A Christian's Reasonable Service
by Wilhelmus aBrakel (Part 4)

Objection #2: There have always been atheists and those who utterly reject God. In our day atheism is clearly breaking forth in France, in England, and to some extent also in the Netherlands, primarily by means of various sects. There are even some who cleverly introduce atheism, secretly or openly, by way of their speech, writing, and lifestyle. Their objective is to distort Scripture by establishing reason as the expositor of Holy Writ, and in doing so remove its divine authority as well as its infallibility. 

In order not to be despised, they use the word “God”; however, they do not understand this to refer to the Creator, Sustainer, and Governor of creation and all that is contained in Him who is eternally self-existent, independent, and Wisdom personified -- existing prior to the creation of creatures and the universe. They rather understand it to refer to the common nature of all things as if this were the origin and maintaining cause of all things, being governed in the same fashion as gears setting a clock in motion. Fortune and misfortune would then occur due to the motions of nature in specific objects, it being implied that one should be passive and quiet in response to these motions as they can neither be changed nor opposed. 

Atheists acknowledge no law except the law of nature which they propose to be such as to endorse a pleasurable pursuit of their own lusts. They consider it sin when one does something contrary to his own interest and advantage; and they consider it a virtue if one engages himself in promoting the fulfillment of his lust. They consider salvation to consist merely in finding joy in eating, drinking, fornicating, boasting, indulging in pleasure, as well as yielding to one's lusts. Lying and deceit are considered honorable means to obtain such bliss, or to enable them to avoid whatever would disturb them in their bliss. They know of no punishment except when damage and shame are experienced, and no damnation except for a restless and melancholy frame of mind. Their motto is Ede, bibe, lude, post mortem nulla voluptas! that is, eat, drink, and play, for after death there is no pleasure. Irrespective of whether a man, horse, or any other creature dies, dead is dead. They ridicule the existence of a soul, angels, and devils and relegate them to the realm of fables. They are at peace with this conviction, having no acquaintance with a stirring and remorseful conscience. In this the wretched Jew, Baruch de Spinoza -- born in December, 1633 and deceased in February, 1677 in The Hague -- led the way. It is obvious that other atheists have borrowed sentiments from him. 

It is thus evident that atheists do exist, and therefore there is no such thing as innate knowledge of a deity in the heart of man. If there were such innate knowledge, one would not be able to root it out as so many have done and currently are doing, or as many are attempting to learn how they may accomplish such a thing. 

Answer: Such a conclusion is the consequence of establishing reason as the expositor of Holy Writ, as well as the arbiter in determining what to believe and what not to believe. How will those who hold to this principle be able to refute atheistical writings? The arrows fly back and they themselves will be wounded. These are the consequences of wresting and manipulating the Holy Scriptures, as well as the fruits of ridiculing the exercises of true godliness which are sneeringly referred to as lessons in morality. Those who do so are ignorant of the distinction between the virtues of the heathen, and those of Christians which proceed from faith in Christ, a knowledge of the truth, and are performed in love, godly fear, and obedience toward God. The acknowledging of the truth is after godliness (Titus 1:1). These are the fruits of dishonoring God and of denying the generation of the Son and the procession of the Holy Ghost. First they propose the existence of three collateral persons -- that is, existing side by side -- which is followed by the notion of three gods, and eventually this culminates in denying the existence of God. These fruits proceed from a distaste for the old paths which are unknown to them and from a hankering for the promotion of that which is new. Such are the fruits of doubting the existence of God. 

The objection itself has no validity, for we do not deny that those persons who labor to erase the impression of God from their hearts will be given over by God to a reprobate mind (Romans 1:28), and that He sends them a strong delusion (2 Thessalonians 2:11) so that the knowledge of God is fully suppressed. Consequently, a person can become completely oblivious to the existence of God; however, from this it does not follow that God did not create this knowledge and consciousness within man. Is a person in a deep coma no longer a rational creature, even though reasoning itself is not evident? Is this person conscious of his ability to reason? When a person, due to a fall or a blow to the head, is deprived of his intellect, having neither knowledge, speech, nor his emotions -- similar to a newborn child who shows signs of life in a limited sense -- is he therefore without reason? Such is also the case with the ability to acknowledge the existence of a deity. In the absence of actually doing so, one cannot conclude that a person is without the propensity or the ability to do so. 

Being Both a Boss and an Employee

Bondservants, obey your earthly masters with fear and trembling, with a sincere heart, as you would Christ, not by the way of eye-service, as people-pleasers, but as bondservants of Christ, doing the will of God from the heart, rendering service with a good will as to the Lord and not to man, knowing that whatever good anyone does, this he will receive back from the Lord, whether he is a bondservant or is free. Masters, do the same to them, and stop your threatening, knowing that he who is both their Master and yours is in heaven, and that there is no partiality with him. 

(Eph 6:5-9 ESV)

A Christian's Reasonable Service - Part 3

A Christian's Reasonable Service {Part 3)
by Wilhelmus aBrakel

This internal knowledge of God can be increased by viewing the creatures and their experiences as being representative of the activities and government of God. This is therefore referred to as the external knowledge of God, it being derived from external matters (Romans 1:19-20). Job testifies of this, “But ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee. Who knoweth not in all these that the hand of the Lord hath wrought this?” (Job 12:7-9). This is confirmed further in the following passages, “The heavens declare the glory of God; and the firmament sheweth His handiwork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language, where their voice is not heard” (Psalms 19:1-3); “... who in times past suffered all nations to walk in their own ways. Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness” (Acts 14:16-17). From all this it becomes evident that man by nature possesses both an external and internal knowledge of God. 

The most brilliant philosophers have made much progress in this knowledge as a result of the observation of creatures. One can increase in this knowledge in a threefold manner: 

(1) By way of negation, barring from God all imperfection, frailty, finality and insignificance, all of which are to be found in the creature; 

(2) By way of excellence, infinitely and perfectly ascribing to God all that can be observed as glorious, beautiful, and enjoyable in the creature, for the original cause will always excel that which is to be found in any created object; 

(3) By way of causality, ascending from a simple matter to its cause, from thence proceeding to the higher cause, thus finally arriving at the ultimate cause which is God, and from thence descending by way of various causes to the lowest of all creatures. 

Question: Is there such a knowledge of God in the natural man? 

Answer: The Socinians deny all knowledge of God from nature and maintain that the knowledge of God has been passed on from generation to generation since the time of Noah or, by means of a special revelation of God, to certain individuals. Our response to this question, however, is positive. 

First, it is evident from the texts previously referred to: Romans 2:14-15; Romans 1:19; Job 12:7-9; Psalms 19:1-3; Acts 14:16-17. 

Secondly, it is evident from experience which teaches that there is not a nation under the sun which does not acknowledge a deity. The heathen themselves bear witness to this in their writings. Christians, who by virtue of maritime travel to Asia, Africa, and America have visited places where Christians have never been, have discovered that all nations, however savage they may have been, had an impression of a deity, albeit that some did not manifest any exercise of religion. Thus, the entire world exclaims: There is a God! 

Thirdly, it is evident from ma's inclination to honor something that is tangible. The religious worship of such things gives evidence that there is an external impression of the existence of a god. The lofty affections of men could not be persuaded to honor a piece of wood or stone, unless they would consider it as containing a deity or to be representative of the immediate presence of a deity who would be pleased by such service. 

Fourthly, it is evident from the fact that one can teach a savage heathen, even if he is deaf and dumb, by means of signs and gestures to have respect for God and to animate his conscience concerning sin and virtue. This could certainly not occur if he did not have some initial internal knowledge concerning a deity. 

Fifthly, if the knowledge of God in man were not innate and he lacked the ability by way of the visible to ascend to the invisible God, then the heathen would be without sin. In the absence of a lawgiver there is also no law, and wherever there is no law there is no transgression; therefore, they could not be condemned. To hold to the latter is absurd, and thus it is certain that the heathen have knowledge of God. 

Objection #1: All that comes naturally to man is to be found in all men at all times. The knowledge of God, however, is not to be found in all, since in some heathen it has been observed that not the least trace of religion was found. Such knowledge of God is not always present, for David states, “The fool hath said in his heart, There is no God” (Psalms 14:1). And Paul refers to ἄθεοι (atheoi) or atheists: “... without God in the world” (Ephesians 2:12). 

Answer: (1) It is petitio principii: this is precisely the point of contention. We maintain that the acknowledgment or impression of the existence of a god is at all times to be found in all, as we have proven in a five-fold manner. This is potentially true and also as far as ma's rationality is concerned. 

(2) Even if there might be people who do not give the least evidence of any religion, it does not necessarily follow that there is no impression concerning a deity concealed in their heart. Our discussion does not concern itself with the practice of religion, but with the propensity toward the acknowledgment of a deity. 

(3) David speaks of fools, of ungodly persons given over to themselves who testify by their behavior that they neither honor, fear, nor serve a deity. By means of their wickedness they seek to erase the impression they have concerning God and rashly desire to silence their disturbed conscience. David, however, does not here address the innate knowledge of God. 

(4) Paul calls such individuals atheists who neither have God as their reconciled God, Benefactor, or Salvation, nor as their Hope for eternal felicity. This text obviously does not relate to this matter. 

A Christian's Reasonable Service part 2

A Christian's Reasonable Service Chapter 1 (part 2)


The Innate Knowledge of God 
God has created within all men an innate knowledge that God is, that is, an acknowledgement that God exists. [Note: à Brakel here, as well as throughout the chapter, uses the word “Godserkennendheid.” In the Dutch text he admits that this word does not really exist in Dutch vocabulary, but has coined it for lack of a Dutch word to accurately describe this doctrinal concept.]  This does not mean that man, in his existence, is immediately conscious of God; rather this consciousness comes gradually with an increase of age. Such knowledge is innate in man as reason is innate -- which man also does not initially exercise. As time progresses, however, he begins to reason about matters which confront him. Both reality and mental exercises concerning the knowledge of God spontaneously proceed from his own nature, without external stimulation by means of instruction. This innate knowledge of God does not necessarily manifest itself in action. Prior to birth children are not capable of engaging in the activity of hearing, seeing, speaking, and thinking; they can do neither good nor evil (Rom_9:11). They cannot commit actual sins after the similitude of Adam's transgression (Rom_5:14). Anyone who maintains the contrary does so without foundation. It is contrary to Scripture and experience. 

Some, not being satisfied with ordinary expressions relative to the innate knowledge of God, wish to refer to it as a mental image. It is to be feared, however, that this notion is a cloak for strange sentiments. This would, for example, suggest that this uncreated mental image, as a mirror, would reveal to man all the perfections of God and His creatures, and that man passively, by mere observation or in response to this mental image, would be able to know all these perfections. What else does this suggest than that God is finite and the mental image within man infinite? Thus, the knowledge of God would not be obtained by man as created objects from God's revelations about Himself and His creatures, but from within ourselves, derived from this innate mental image. This is doing nothing else but attributing infallibility to every man. This would bring the infallibility of one person into direct conflict with the infallibility of the other by the opposing views they may have concerning this matter. From this it follows that all views concerning God are nothing but fantasies and waking dreams, which, to put it mildly, serve no other purpose than to generate confused and foolish ideas concerning this matter. 

If, however, one understands this mental image to be nothing other than the innate ability to acknowledge God, that is, to perceive that God exists, is Creator and Ruler over all things, and is Lord over each person, such that each man is obligated to live according to His will and that whoever fails to do this must expect the just manifestation of His wrath notwithstanding that all this is impressed upon the conscience of every man -- if such is the understanding, then this matter is viewed correctly. One should, however, avoid this terminology of “mental image”; it may, in addition to that mentioned, generate images of God within the mind similar to the external images Roman Catholicism creates, both of which are prohibited in the second commandment. 

The inner perception of the form and image of all things is not innate in man. Unless there would be proof to the contrary, this must be emphatically denied. Man does not acquire knowledge about matters from within himself but rather from his own observation with his five senses. What image or perception do we have concerning the form of animals which live in other parts of the world, which we have never seen or heard mentioned? It is as if they neither exist nor ever existed. Does a child prior to birth or at the time of birth have a mental image of a lion, dog, or cat, as well as of their physical stature and nature? Of course not. To enable Adam to name the animals after their kind, the animals first had to be brought to Adam (Gen_2:19). Man sees, hears, tastes, smells, and touches various objects from childhood on before he consciously takes notice of them. When he is accustomed to them, he will in time become knowledgeable concerning these things. The concept that he, without the conscious involvement of his five senses, acquires knowledge by means of innate imagery already being present prior to his birth, must be rejected as soon as it is formulated. 

In similar fashion do we function within the realm of Christianity. From childhood on we observe the works of God in nature without reasoning about them or paying special attention to them. From childhood on we hear mention being made of God, which causes the innate knowledge of a god -- or lest we be misunderstood, the acknowledgment of God -- to be activated. It becomes reality and increases more and more, albeit unevenly, that is, in the one more than in the other. The idea that man, by observing the works of God, being instructed about God, or hearing about God, is able to develop this innate mental image of God, is irrational and entirely erroneous. Man, having been gifted with innate knowledge and created with the ability to reason as well as to acknowledge God, is capable of knowing God in due season. This is the very reason why God reveals Himself as is evident from Rom_1:19-20. That which may be known of God (which is not the full essence of God, nor that which God reveals and makes known to angels, the saints on earth, and the glorified saints in heaven, but that which the heathen are capable of knowing from nature by observing the works of God) is not evident to the heathen by way of innate, mental images, but by virtue of God's revelation to them. How? By means of mental images? No, but it is known to them from the works of God. “For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead” (Rom_1:20). Thus, in the absence of Holy Scripture, the heathen have had the knowledge of God, insomuch as they were able to obtain this from the light of nature. This consists of that which may be known of God in distinction to that which must be believed concerning God, according to the apostle's testimony in Rom_1:16-17. 

That man possesses such innate knowledge of God is evident in the following passage, “For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law ... shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another” (Rom_2:14-15). 

Here the apostle refers to people who do not possess the Holy Scriptures. He states that the law is written in their hearts and that they know by nature that they must live according to this law. Thus, they are a law unto themselves, their conscience the meanwhile accusing or excusing them in relation to whether or not they live according to the law written in their hearts. The knowledge of the Lawgiver is proportionate to the knowledge of the law. This knowledge obligates them to obedience, and teaches that the Lawgiver will justly reward the obedient and punish the disobedient. This Lawgiver, not being a man, is therefore acknowledged to be God. 

Man's innate ability to reason enables him by way of research to become knowledgeable in various subjects as well as to increase in this acquired knowledge. Likewise the innate knowledge of God enables man, by observing the works of God in their created nobility, to increase in the knowledge of God and by means of the visible ascend to the invisible One. That which is visible could not possibly communicate to man that there is a God if prior to that he did not have an impression of God in his soul. 

The Christian's Reasonable Service by Wihelmus a Brakel. A thorough study of Man's responsibility.

The Knowledge of God from Nature

by Wihelmus a Brakel 

From The Christian's Reasonable Service Ch.1

The title of this book, The Christian's Reasonable Service, has been derived from Romans 12:1, “... which is your reasonable service.” Religion [Note: à Brakel uses “religion” here since Romans 12:1 reads as follows in the Dutch Bible: “... welke is uw redelijke godsdienst,” that is, “... which is your reasonable religion.”]  consists of four matters: 

1) its foundation or basis, 

2) its form or essence, 

3) its regulative principle, and 

4) its practical manifestation. 

The Foundation of Religion 

First, the foundation of religion is the character of God. The works of His omnipotence and benevolence are indeed reasons to stimulate man to serve God; however, they are not the basis for such service. This foundation is the very character of God. God possesses within Himself all glory and worthiness to be served, even if there were no creature. No creature could have its existence, except it be of Him and through Him. By its very existence the creature is obligated to God's majesty to exist for the purpose of serving God, having its origin in Him and existing by virtue of His influence. If this creature is rational, then God, because He is God, obligates him who has been placed directly under his Creator to honor and serve God and devote his entire existence to Him. The character of God eternally obligates the creature, and therefore also man, to this. “Who would not fear Thee, O King of nations? For to Thee doth it appertain” (Jeremiah 10:7); “Thou hast established the earth, and it abideth. They continue this day according to Thine ordinances: for all are Thy servants” (Psalms 119:90-91).

The Form or Essence of Religion 

Secondly, the form or essence of religion consists of man's knowledge, recognition, and heart-felt endorsement of this binding obligation, which is to live unto God at all times and in all things with all that he is and is capable of performing. This is so because He is God and by virtue of His nature this is His worthy due. For this reason he willingly devotes and sacrifices himself unto God, surrendering himself to the service of God. He does so because He is his God, it is his obligation, and it constitutes his felicity. “O Lord, truly I am Thy servant; I am Thy servant” (Psalms 116:16); “One shall say, I am the Lord's; and another shall subscribe with his hand unto the Lord” (Isaiah 44:5). 

The Regulative Principle of Religion 

Thirdly, essential to religion is the revelation of God's will as the regulative principle according to which man, as a servant, must engage himself. It has not been left to man to determine the manner in which he would serve God, for then he would stand above God. Anyone who engages himself in this way exalts himself above God and displeases the Lord in all his activity. “But in vain they do worship Me, teaching for doctrines the commandments of men” (Matthew 15:9). 

Rather, the Lord Himself establishes for and reveals to man the regulative principle, indicating what He requires man to do and in which manner He wishes this to be accomplished. should not a people seek unto their God ...”To the law and to the testimony: if they speak not according to this Word, it is because there is no light in them” (Isaiah 8:19-20); “That ye may prove what is that good, and acceptable, and perfect, will of God” (Romans 12:2). 

The Practice of Religion 

Fourthly, the essence of religion consists in an active agreement with, and execution of the will of God. All that God wills, the servant of God also wills, because the will of God is the object of his desire and delight. He rejoices that God desires something from him and that God reveals to him what He wishes to have done. This motivates him to perform it whole-heartedly as the Lord's will. “Doing the will of God from the heart” (Ephesians 6:6). 

As we consider the subject of religion, we shall not only discuss these four matters, but shall do so in the order which we have established. In the first place we must show that God is the foundation of religion, considering both His existence and the purpose for His existence. If man is to make God the foundation of his religion, recognizing his obligation towards Him, then he must know God. This makes it necessary first to demonstrate from which source the right knowledge of God must be derived. 

God has decreed within Himself what He desires to reveal of Himself and the extent of this revelation of Himself. This knowledge of God is referred to as Theologia archetypa, protypa (Original and essential revelation). The knowledge in the rational creature which corresponds with this is referred to as Theologia ectypa (conferred revelation). 

The manner by which this certain knowledge is instilled or granted to creatures varies according to the differences among rational creatures. The angels know God by an immediate beholding of the countenance of God. “Their angels do always behold the face of My Father which is in heaven” (Matthew 18:10). Such already is, and shall be, the knowledge of the elect in the state of glory. “For we walk by faith, not by sight” (2 Corinthians 5:7); “For now we see through a glass darkly, but then face to face” (1 Corinthians 13:12). 

Christ according to His human nature knows God by virtue of His union with the Godhead as the Son of God, and thus in a more excellent way than can be comprehended by angels and men. “For in Him dwelleth all the fullness of the Godhead bodily” (Colossians 2:9); “God giveth not the Spirit by measure unto Him” (John 3:34). Man upon earth knows God by revelation. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him” (John 1:18). This revelation occurs either by means of nature in all men, or also by means of the Holy Scriptures, which the Lord grants only to some.