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.
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