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The Christian's Reasonable Service, Vol. 1
First published in 1700, The Christian's Reasonable Service (De Redelijke Godsdienst) ran through twenty Dutch editions in the eighteenth century alone! The title is derived from Romans 12:1, "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." It expresses what God requires from man, and particularly from the Christian, that he serve Him in Spirit and in truth-intelligently, rationally, and in harmony with and response to God's revelation of Himself, His Word. With a decidedly Puritan flavor and representing Reformed experiential religion at its best, Wilhelmus à Brakel systematically moves through the major doctrines of the Bible in hopes of seeing the minds of God's people renewed for the purpose of promoting godliness. Throughout his work, but particularly in the practical application of each doctrine, à Brakel strives unceasingly to exalt the name of Jesus as the name that the Father has given above every other name-there being no other name given under heaven among men whereby we must be saved (Acts 4:12).
658 pages, Hardcover
First published January 1, 1700
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Displaying 1 - 18 of 18 reviews
March 27, 2015
Outstanding! In volume 1 à Brakel discusses the doctrines of God, Man, and Christ. His standard MO in any given section is to first explain the doctrine, then move to a "Q/A" concerning that doctrine, then he proceeds both to mention and respond to objections from a hypothetical interlocutor. Each section then concludes with a pastoral application of the particular doctrine in question.
The book is stuffed full with great insight and memorable quotes. I do think that his section on the doctrine of Christ was my favorite because of how remarkably this section is applied to us for our joy and comfort. Definitely worth reading.
The book is stuffed full with great insight and memorable quotes. I do think that his section on the doctrine of Christ was my favorite because of how remarkably this section is applied to us for our joy and comfort. Definitely worth reading.
September 9, 2024
The first volume focuses on the doctrines of God, anthropology, and Christology. It is much more devotional and practical in nature than many other systematic theologies.
November 30, 2012
This is an easy to read systematic theology by a Dutch Puritan Author. Helpful in sorting out Christian doctrine. What I like about this series is its readablity as it explores the doctrines of grace.
March 26, 2025
A Brakel, Wilhelmus. The Christian’s Reasonable Service volume 1. Trans. Bartel Elshout. Grand Rapids, MI: Reformation Heritage Books, reprint 2023.
Wilhelmus a Brakel (1635-1711), writing at the end of the “high orthodox” period of Reformed scholasticism, represents a summing up of the achievements of the Reformed orthodox. Although he never approaches the rigor and depth of Turretin, and his devotional “flavor” is little different from van Mastricht, he will likely have, in this current release, a wider readership today. He is devotional and he is to the point.
Chapter 1: Knowledge of God
With the Reformed orthodox, he affirms archetypal/ectypal theology. Ectypal includes both nature and scripture, with innate knowledge in nature (5). And with the historic Reformed faith, he holds to natural theology: “The recognition of the Godhead by faith does not exclude the knowledge of God from the realm of nature; rather, it includes and presupposes it” (12).
Chapter 2: Word of God
A Brakel makes several perceptive gains in his doctrine of Scripture, though some of his conclusions are underdeveloped. Concerning the perspicuity of Scripture: “The objective of Scripture could not be achieved unless the perspicuity of the Scriptures is such that they can be understood” (51).
And with Turretin and his use of reason in its ministerial role, a Brakel writes, “Reason is the vehicle, however, by which one comes to the conclusion that a particular doctrine is contained in a given text, and by necessary consequence may be deduced from the text” (63).
Chapter 3: The Essence of God
He says Elohim is indicative of the Trinity (84). I do not think that is accurate. Regarding God’s attributes, a’Brakel follows the standard discussion: they are “one from God’s perspective…being His simple, essential Being itself” (89). His doctrine of simplicity, while good, is standard: “all composition implies imperfection” (96).
Chapter 4: The Divine Persons
Hypostasis “refers to an intelligent, independent being” (141). The “divine essence is communicable to the divine Persons in the manner just stated, whereas the personality of each divine Person is incommunicable” (146). The relationality of the persons, at least that between Father and Son, is rooted in eternal generation (165).
Nota bene: Angels assume human bodies (182).
Chapter 5: The Decrees of God
Main idea; “God’s decree is the vehicle whereby he gives expression to his counsel” (196).
A Brakel outlines the different forms of necessity. “First, there is an internal necessity which proceeds from the very nature of a matter…Secondly, there is a necessity which is the result of external compulsion…Thirdly, there is a necessity stemming from dependence and outcome of events” (206).
Chapter Six: Eternal Predestination
Predestination has a wider conceptual range than election. Election usually (but not always, see elect angels) refers to those “in Christ.” Predestination, viewed more broadly, suggests God’s eternal decrees. Without identifying as a supralapsarian, a Brakel argues that “The ultimate objective of a plan is conceived first and executed later” (214).
The fruits stemming from election cannot be the cause of election (218).
He goes on to say, speaking of Christ, that he is the “meriting but not the moving cause of salvation to which the elect are ordained” (227). In other words, “God was not moved by the merits of Christ to elect men.”
Nota bene: there can be conditional promises without the decree itself being conditional (231). This is the distinction between the decree and the administration of it.
Chapter Seven: The Covenant of Redemption
This is fairly standard material, although a Brakel specifically addresses the problem of one will in the divine nature and how it relates to a covenant between the persons. In other words, if there is one mind and will in the divine nature, how is it possible to speak of three persons contracting with each other if they all share the same mind? A Brakel answers that “the one divine will can be viewed from a twofold perspective,” the Father wills to redeem by the Son and the Son wills to act as surety (252). This is fine as far as it goes, but a Brakel needs to take it a step further: he needs to speak of how the actions terminate upon this or that person.
Chapter Eight: Creation of the World
He sees Genesis 1:26-27 teaching a Trinity of persons, noting that “Man was not created in the image of the angels” (269). Fair enough, but it logically seems that man was more specifically created in the image of the Trinity. A Brakel does not draw that conclusion, and he is wise not to do so.
“Natural reason teaches that by virtue of causal relationships one must ultimately come to God as the original cause of all things” (270).
Chapter Nine: Angels and Devils
“When devils practice their evil by the agency of men who surrender themselves to the devil for this purpose or otherwise unwillingly allow themselves to be his tools, we refer to this as fortunetelling or witchcraft” (301).
Chapter Ten: Concerning Man, Particularly the Soul
A Brakel follows Aristotle and Aquinas because he sees a tripartite division of the soul into vegetative, sensible, and rational (310). Although much of this chapter is quite good, I aim to rebut some of his criticisms against traducianism. He says something spiritual, a soul, cannot be brought forth by a physical act (reproduction). What is his argument? Something cannot bring forth something nobler generation than itself (313). His argument seems to hinge on whether traducianists believe that the sex act creates a soul, but we do not believe this. Rather, as the name suggests, the act traduces a soul. A Brakel is adamant that the soul cannot be brought forth by the father. Why not? Because it would only be a “partial transmission, and if partial, then the soul would be divisible.” And in the next sentence he makes clear what was implicit all along: such an act would be a “creative act.” This is the exact opposite of what traducianists believe. There is no reason why the whole soul cannot be in the father’s “loins,” as the writer of Hebrews seemed to think that Abraham’s descendants were in his loins when he paid homage to Melchizedek.
The Soul and Will
Like the rest of the historic Reformed faith, a Brakel believed in free will, properly understood. The intellect “presents a matter to the will as being desirable or contemptible…The will embraces this judgment blindly and acts accordingly” (320). From this he draws several inferences: the will is free because freedom is defined as “one of necessary consequence whereby one is motivated and inclined to either embrace or reject something” (321).
Chapter Eleven: The Providence of God
Unless I am misreading him, a Brakel seems to hold to some form of Thomist premotion, for he notes the cooperation between man and God as “a special, physical, natural, immediate, and tangible operation by which He precedes the creature in every motion” (337). This allows him, following Acts 17:28, to make a distinction “between the being and motion of a creature.” The creature has its being from God and moves in God. Lest we misunderstand him, a Brakel then draws specifically from Aristotle, noting the efficient cause is from God and the formal cause from us (340).
Free Will, Properly Understood
The will can never function independently from the intellect (408). So far, a Brakel aligns with Thomas Aquinas. We can speak of the will as neutral only in the abstract. In terms of actuality, the will always inclines one way or another, even when matters of sin and grace are not involved.
Conclusion
The reader is encouraged to peruse a Brakel’s chapters on the offices and satisfaction of Christ, not listed here. For those who like devotional theology with some rigor, a Brakel will be standard fare for them.
Wilhelmus a Brakel (1635-1711), writing at the end of the “high orthodox” period of Reformed scholasticism, represents a summing up of the achievements of the Reformed orthodox. Although he never approaches the rigor and depth of Turretin, and his devotional “flavor” is little different from van Mastricht, he will likely have, in this current release, a wider readership today. He is devotional and he is to the point.
Chapter 1: Knowledge of God
With the Reformed orthodox, he affirms archetypal/ectypal theology. Ectypal includes both nature and scripture, with innate knowledge in nature (5). And with the historic Reformed faith, he holds to natural theology: “The recognition of the Godhead by faith does not exclude the knowledge of God from the realm of nature; rather, it includes and presupposes it” (12).
Chapter 2: Word of God
A Brakel makes several perceptive gains in his doctrine of Scripture, though some of his conclusions are underdeveloped. Concerning the perspicuity of Scripture: “The objective of Scripture could not be achieved unless the perspicuity of the Scriptures is such that they can be understood” (51).
And with Turretin and his use of reason in its ministerial role, a Brakel writes, “Reason is the vehicle, however, by which one comes to the conclusion that a particular doctrine is contained in a given text, and by necessary consequence may be deduced from the text” (63).
Chapter 3: The Essence of God
He says Elohim is indicative of the Trinity (84). I do not think that is accurate. Regarding God’s attributes, a’Brakel follows the standard discussion: they are “one from God’s perspective…being His simple, essential Being itself” (89). His doctrine of simplicity, while good, is standard: “all composition implies imperfection” (96).
Chapter 4: The Divine Persons
Hypostasis “refers to an intelligent, independent being” (141). The “divine essence is communicable to the divine Persons in the manner just stated, whereas the personality of each divine Person is incommunicable” (146). The relationality of the persons, at least that between Father and Son, is rooted in eternal generation (165).
Nota bene: Angels assume human bodies (182).
Chapter 5: The Decrees of God
Main idea; “God’s decree is the vehicle whereby he gives expression to his counsel” (196).
A Brakel outlines the different forms of necessity. “First, there is an internal necessity which proceeds from the very nature of a matter…Secondly, there is a necessity which is the result of external compulsion…Thirdly, there is a necessity stemming from dependence and outcome of events” (206).
Chapter Six: Eternal Predestination
Predestination has a wider conceptual range than election. Election usually (but not always, see elect angels) refers to those “in Christ.” Predestination, viewed more broadly, suggests God’s eternal decrees. Without identifying as a supralapsarian, a Brakel argues that “The ultimate objective of a plan is conceived first and executed later” (214).
The fruits stemming from election cannot be the cause of election (218).
He goes on to say, speaking of Christ, that he is the “meriting but not the moving cause of salvation to which the elect are ordained” (227). In other words, “God was not moved by the merits of Christ to elect men.”
Nota bene: there can be conditional promises without the decree itself being conditional (231). This is the distinction between the decree and the administration of it.
Chapter Seven: The Covenant of Redemption
This is fairly standard material, although a Brakel specifically addresses the problem of one will in the divine nature and how it relates to a covenant between the persons. In other words, if there is one mind and will in the divine nature, how is it possible to speak of three persons contracting with each other if they all share the same mind? A Brakel answers that “the one divine will can be viewed from a twofold perspective,” the Father wills to redeem by the Son and the Son wills to act as surety (252). This is fine as far as it goes, but a Brakel needs to take it a step further: he needs to speak of how the actions terminate upon this or that person.
Chapter Eight: Creation of the World
He sees Genesis 1:26-27 teaching a Trinity of persons, noting that “Man was not created in the image of the angels” (269). Fair enough, but it logically seems that man was more specifically created in the image of the Trinity. A Brakel does not draw that conclusion, and he is wise not to do so.
“Natural reason teaches that by virtue of causal relationships one must ultimately come to God as the original cause of all things” (270).
Chapter Nine: Angels and Devils
“When devils practice their evil by the agency of men who surrender themselves to the devil for this purpose or otherwise unwillingly allow themselves to be his tools, we refer to this as fortunetelling or witchcraft” (301).
Chapter Ten: Concerning Man, Particularly the Soul
A Brakel follows Aristotle and Aquinas because he sees a tripartite division of the soul into vegetative, sensible, and rational (310). Although much of this chapter is quite good, I aim to rebut some of his criticisms against traducianism. He says something spiritual, a soul, cannot be brought forth by a physical act (reproduction). What is his argument? Something cannot bring forth something nobler generation than itself (313). His argument seems to hinge on whether traducianists believe that the sex act creates a soul, but we do not believe this. Rather, as the name suggests, the act traduces a soul. A Brakel is adamant that the soul cannot be brought forth by the father. Why not? Because it would only be a “partial transmission, and if partial, then the soul would be divisible.” And in the next sentence he makes clear what was implicit all along: such an act would be a “creative act.” This is the exact opposite of what traducianists believe. There is no reason why the whole soul cannot be in the father’s “loins,” as the writer of Hebrews seemed to think that Abraham’s descendants were in his loins when he paid homage to Melchizedek.
The Soul and Will
Like the rest of the historic Reformed faith, a Brakel believed in free will, properly understood. The intellect “presents a matter to the will as being desirable or contemptible…The will embraces this judgment blindly and acts accordingly” (320). From this he draws several inferences: the will is free because freedom is defined as “one of necessary consequence whereby one is motivated and inclined to either embrace or reject something” (321).
Chapter Eleven: The Providence of God
Unless I am misreading him, a Brakel seems to hold to some form of Thomist premotion, for he notes the cooperation between man and God as “a special, physical, natural, immediate, and tangible operation by which He precedes the creature in every motion” (337). This allows him, following Acts 17:28, to make a distinction “between the being and motion of a creature.” The creature has its being from God and moves in God. Lest we misunderstand him, a Brakel then draws specifically from Aristotle, noting the efficient cause is from God and the formal cause from us (340).
Free Will, Properly Understood
The will can never function independently from the intellect (408). So far, a Brakel aligns with Thomas Aquinas. We can speak of the will as neutral only in the abstract. In terms of actuality, the will always inclines one way or another, even when matters of sin and grace are not involved.
Conclusion
The reader is encouraged to peruse a Brakel’s chapters on the offices and satisfaction of Christ, not listed here. For those who like devotional theology with some rigor, a Brakel will be standard fare for them.
July 21, 2022
Outstanding. This is a ‘return often’ kind of ST. à Brakel is so immanently practical and Puritan in his heart-gripping prose. He actually wants his readers to know and love the Savior about whom he writes. He was most successful in this endeavor.
August 11, 2020
A great puritan work. Experiential, rich, deep, practical and clear.
October 13, 2021
Christian's Reasonable Service [in which Divine Truths concerning the Covenant of Grace are Expounded, Defended against Opposing Parties, and their Practice Advocated as well as The Administration of this Covenant in the Old and New Testaments ] est le traité dogmatique de Wilhelmus A Brakel. Plutôt que d'utiliser un style plus conventionnel, Brakel demeure relativement pastoral dans son approche dogmatique, exaltant Christ tout au long de ses différents arguments, encourageant les chrétiens dans leur assurance mais les saisissant parfois d'exhortations bibliques. Il s'agit donc d'un juste milieu scholastique-pastorale très agréable à lire.
On dénote tout au long de son exposition de la connaissance de Dieu, de la doctrine de Dieu et de la Trinité une influence de la scolastique médiévale, notamment de Thomas d'Aquin à qui il emprunte également le style " Objection fictif - Réponse " à plusieurs sinon chacun de ses points.
Étant une oeuvre écrite très tôt au 18ième siècle, l'oeuvre n'est pas influencé par la philosophie Kantienne.
Sa théologie de l'inspiration et de l'Écriture est donc agréablement orthodoxe.
Étant écrit il y a quelques centaines d'années, il est normal d'y trouver quelques positions parfois farfelues, notamment des idées scientifique dépassés.
Autrement, le lien entre justification-sanctification chez Brakel est parfois ambigu.
Les parties sur la doctrine de Dieu et la Trinité, mais surtout sa christologie sont des délices et valent à mon avis leur pesant d'or. La simplicité des explications et la largeur des expositions en font des chapitres très appréciables.
La partie anthropologie est selon moi la partie la moins efficace, n'ajoutant rien à ces prédécesseurs et étant dépassé par ses collègues Puritains Perkins et Ames.
Je conseil fortement ce livre (tome 1, je ne peux critiquer toute la série actuellement) mais je ne conseillerais pas de débuter une étude dogmatique avec Brakel. Il s'agit plutôt d'une addition à ce que l'on possède déjà, le style d'écriture de Brakel rendant l'accès aux doctrines facilement traitables et compréhensibles, malheureusement, certaines de ses positions et/ou ambiguïtés en font une oeuvre qu'il vaut mieux étudier une fois confortable en dogmatique (sans pour autant être péjoratif).
On dénote tout au long de son exposition de la connaissance de Dieu, de la doctrine de Dieu et de la Trinité une influence de la scolastique médiévale, notamment de Thomas d'Aquin à qui il emprunte également le style " Objection fictif - Réponse " à plusieurs sinon chacun de ses points.
Étant une oeuvre écrite très tôt au 18ième siècle, l'oeuvre n'est pas influencé par la philosophie Kantienne.
Sa théologie de l'inspiration et de l'Écriture est donc agréablement orthodoxe.
Étant écrit il y a quelques centaines d'années, il est normal d'y trouver quelques positions parfois farfelues, notamment des idées scientifique dépassés.
Autrement, le lien entre justification-sanctification chez Brakel est parfois ambigu.
Les parties sur la doctrine de Dieu et la Trinité, mais surtout sa christologie sont des délices et valent à mon avis leur pesant d'or. La simplicité des explications et la largeur des expositions en font des chapitres très appréciables.
La partie anthropologie est selon moi la partie la moins efficace, n'ajoutant rien à ces prédécesseurs et étant dépassé par ses collègues Puritains Perkins et Ames.
Je conseil fortement ce livre (tome 1, je ne peux critiquer toute la série actuellement) mais je ne conseillerais pas de débuter une étude dogmatique avec Brakel. Il s'agit plutôt d'une addition à ce que l'on possède déjà, le style d'écriture de Brakel rendant l'accès aux doctrines facilement traitables et compréhensibles, malheureusement, certaines de ses positions et/ou ambiguïtés en font une oeuvre qu'il vaut mieux étudier une fois confortable en dogmatique (sans pour autant être péjoratif).
November 24, 2022
Biblical, understandable, and detailed (and thus, long). This volume covers theology, anthropology, and Christology. I like that it includes objections and answers to them.
You can get a free ebook from Monergism.
Notes
The Decrees of God: General Observations
The Bible contains many conditional promises and threats, but that doesn't mean God's decrees are conditional. God has absolutely, unconditionally decreed to bring the elect to salvation through their repentance and faith, and to damn the reprobate for their sins. Jas 1:19; Eph 2:8; Phil 2:13; Jn 15:5.
God doesn't change His decree based on the fulfillment of a conditional promise or threat. When the Bible describes God as changing plans (1 Sam 2:30; 13:13-14), it speaks of the execution of God's immutable decree (Acts 15:18; Eph 1:4; Mal 3:6; Jas 1:17; Isa 14:27; 46:10; Rom 9:11; Heb 6:17), not the decree itself. If God were to change His decree, it would be because after decreeing He realized it wasn't good, or some circumstance prevented Him from executing His decree, and neither of these are possible, because He's wise and omnipotent.
When the Bible speaks of lifespan depending on behavior, it doesn't mean that lifespan isn't foreordained; it's simply speaking of the relationship between godliness and the blessing of long life. God has ordained both godliness as the means, and long life as the end result.
God decreed that, based on his health, Hezekiah would have died had not God miraculously extended his life (Isa 38:5), so this wasn't a change of God's decree.
God has decreed both the end and the means to that end, to motivate us to use means (Acts 27:31; Ezek 36:37).
God has created human will to function with consent and inclination, not arbitrarily. God sovereignly inclines human will, without compulsion, to accord with His will.
Everything happens by necessity, but not by compulsion. God executes everything irresistibly, yet in harmony with the nature of His creatures.
Eternal Predestination: Election and Reprobation
Whatever God does within time (after Creation), He has decreed from eternity (Eph 1:11). Within time, He's not gracious to all people (Rom 9:18; Ps 147:19-20; Mt 11:25-26), so from eternity, He didn't make a universal, gracious decree.
If God wills something, He executes that will. Not all people are saved, so either God's will is thwarted (which is impossible), or it's not God's will to save all people.
If God willed the salvation of all people, He'd will something which He also knows with certainty will never happen.
God commands that people repent and believe, and declares that this would please Him, but He doesn't will that all people repent and believe.
Ezek 33:11 doesn't speak of God's decree, but of His delight in conversion. God is displeased by human failure to repent and the consequent damnation.
Jn 3:16; 6:51; 2 Cor 5:19; 1 Jn 2:2 don't speak of God's decree, but Christ's mission on behalf of humans. "World" refers to humanity in general, not every individual human.
In Rom 5:18; 11:32; 1 Cor 15:22; 2 Cor 5:15; 1 Tim 2:4, 6; 2 Pet 3:9, "all" refers to people that are subject of context of each passage, not of every individual human.
God's promises and threats don't disprove predestination; these are the means He has decreed to motivate people to act toward His predetermined ends for them.
Election is a decree; the unconditional, free offer of the gospel (promising salvation upon conditions of faith and repentance) is a command. These aren't contradictory.
Rom 8:29 lists foreknowledge before predestination because foreknowledge is the basis of salvation; it's those God has foreknown that He predestines. It doesn't mean God predestines on basis of foreseen belief.
Threats against apostasy (Mt 24:24; 1 Cor 10:12; Phil 2:12; Heb 4:1; 2 Pet 1:10; 3:17; Lk 13:3; Rev 22:19) don't mean elect can lose salvation; they're the means God uses to preserve the elect.
Assurance of salvation
We can have assurance of salvation (1 Cor 1:26; 2:12; Heb 3:1; 2 Tim 1:12; Rom 8:16) by seeing if we have characteristics of elect:
• Calling (love and fear God; willingness and obedience; spiritual liberty; joy in Lord; desire to think on God, pray, repent, please God) (Rom 8:30; Jer 31:3).
• Faith (delight in salvation; grieve over sin; fear God's wrath; love communing with God; rely on Christ alone for salvation) (Acts 13:48; Titus 1:1).
• Sanctification (hate and sorrow over sin; delight in godliness; fight sin; desire to pray, keep conscience clean) (Eph 1:4).
Angels and Devils
Angels weren't created prior to "the beginning," because before the beginning there was only God inhabiting eternity; all creatures have a chronological existence. They may have been created on 1st day with Heaven (3rd heaven). They were present when God shaped the formless matter (Job 38:4, 7).
Fortunetelling involves humans receiving information from Devil or demons which they can deduce from course of nature, or which God has revealed to them. Witchcraft involves humans through agency of Devil or demons doing things beyond human ability (Lev 20:27; Ex 7:11; 22:18; 1 Sam 28:9-19; Acts 8:9; 13:6-8).
The Providence of God
God "permeates all secondary causes," including the motions of creatures, to accomplish His purposes (Acts 17:28; Ps 139:13-14; Job 10:10-11; Pro 21:1; Isa 10:15; Phil 2:13).
Humans aren't passive objects controlled by God. If they were, God wouldn't impose a law with promises and threats, would be unjust in punishing sin, would be sinning against Himself (by forcing humans to sin). The Bible teaches that humans act and are responsible as the subjective cause, though God is the efficient cause (1 Cor 3:9; Phil 2:12-13).
There's harmony between God's cooperation and human will. God activates human will, and humans exercise their will.
When God hardens a heart, He doesn't add evil to it, but withdraws His restraint so that the sinner willingly increases in sin (Ex 7:3, 13; 8:15), and so the Devil and demons have more ability to influence the sinner (1 Sam 16:14; 1 Kin 22:22).
The Covenant of Works
The covenant of grace can't be understood without the covenant of works, because it was Christ's active obedience that merited eternal life for elect.
Death in Gen 2:17 refers not only to temporal death, but also eternal damnation (2 Cor 2:16; 1 Jn 5:16; Rev 20:6; Rom 5:16, 18; 6:23; Mt 25:46).
Though the Bible doesn't call it a covenant, the covenant of works is apparent from a law as a condition, 2) promises based on fulfilling condition, probationary and sealing signs (acceptance of condition and promise).
Hos 6:7 refers to covenant of works ("men" should be translated "Adam").
Covenant of works remains in effect after Fall (Lk 10:28). Law, promise, threats, acceptance of covenant remain (Rom 1:32; 2:14-15), so covenant remains.
Man's Free Will or Impotency and the Punishment Due Upon Sin
Unrepentant sinners deserve eternity in Hell because sin is against an infinite God, and sinners continue in sinful state while in Hell.
The Government of the Church, and Particularly the Commissioning of Ministers
In Mt 16:18, "rock" ("petra") refers to Christ (Isa 28:16; Ps 118:22; 1 Cor 10:4; Rom 9:33), not Peter ("Petros").
There are 2 offices: bishop/elder, deacon (Phil 1:1; 1 Tim 3; Titus 1:5, 7).
Some elders govern, others govern and teach (1 Tim 5:17; Acts 6:2, 4; 15:2, 4, 6, 22).
You can get a free ebook from Monergism.
Notes
The Decrees of God: General Observations
The Bible contains many conditional promises and threats, but that doesn't mean God's decrees are conditional. God has absolutely, unconditionally decreed to bring the elect to salvation through their repentance and faith, and to damn the reprobate for their sins. Jas 1:19; Eph 2:8; Phil 2:13; Jn 15:5.
God doesn't change His decree based on the fulfillment of a conditional promise or threat. When the Bible describes God as changing plans (1 Sam 2:30; 13:13-14), it speaks of the execution of God's immutable decree (Acts 15:18; Eph 1:4; Mal 3:6; Jas 1:17; Isa 14:27; 46:10; Rom 9:11; Heb 6:17), not the decree itself. If God were to change His decree, it would be because after decreeing He realized it wasn't good, or some circumstance prevented Him from executing His decree, and neither of these are possible, because He's wise and omnipotent.
When the Bible speaks of lifespan depending on behavior, it doesn't mean that lifespan isn't foreordained; it's simply speaking of the relationship between godliness and the blessing of long life. God has ordained both godliness as the means, and long life as the end result.
God decreed that, based on his health, Hezekiah would have died had not God miraculously extended his life (Isa 38:5), so this wasn't a change of God's decree.
God has decreed both the end and the means to that end, to motivate us to use means (Acts 27:31; Ezek 36:37).
God has created human will to function with consent and inclination, not arbitrarily. God sovereignly inclines human will, without compulsion, to accord with His will.
Everything happens by necessity, but not by compulsion. God executes everything irresistibly, yet in harmony with the nature of His creatures.
Eternal Predestination: Election and Reprobation
Whatever God does within time (after Creation), He has decreed from eternity (Eph 1:11). Within time, He's not gracious to all people (Rom 9:18; Ps 147:19-20; Mt 11:25-26), so from eternity, He didn't make a universal, gracious decree.
If God wills something, He executes that will. Not all people are saved, so either God's will is thwarted (which is impossible), or it's not God's will to save all people.
If God willed the salvation of all people, He'd will something which He also knows with certainty will never happen.
God commands that people repent and believe, and declares that this would please Him, but He doesn't will that all people repent and believe.
Ezek 33:11 doesn't speak of God's decree, but of His delight in conversion. God is displeased by human failure to repent and the consequent damnation.
Jn 3:16; 6:51; 2 Cor 5:19; 1 Jn 2:2 don't speak of God's decree, but Christ's mission on behalf of humans. "World" refers to humanity in general, not every individual human.
In Rom 5:18; 11:32; 1 Cor 15:22; 2 Cor 5:15; 1 Tim 2:4, 6; 2 Pet 3:9, "all" refers to people that are subject of context of each passage, not of every individual human.
God's promises and threats don't disprove predestination; these are the means He has decreed to motivate people to act toward His predetermined ends for them.
Election is a decree; the unconditional, free offer of the gospel (promising salvation upon conditions of faith and repentance) is a command. These aren't contradictory.
Rom 8:29 lists foreknowledge before predestination because foreknowledge is the basis of salvation; it's those God has foreknown that He predestines. It doesn't mean God predestines on basis of foreseen belief.
Threats against apostasy (Mt 24:24; 1 Cor 10:12; Phil 2:12; Heb 4:1; 2 Pet 1:10; 3:17; Lk 13:3; Rev 22:19) don't mean elect can lose salvation; they're the means God uses to preserve the elect.
Assurance of salvation
We can have assurance of salvation (1 Cor 1:26; 2:12; Heb 3:1; 2 Tim 1:12; Rom 8:16) by seeing if we have characteristics of elect:
• Calling (love and fear God; willingness and obedience; spiritual liberty; joy in Lord; desire to think on God, pray, repent, please God) (Rom 8:30; Jer 31:3).
• Faith (delight in salvation; grieve over sin; fear God's wrath; love communing with God; rely on Christ alone for salvation) (Acts 13:48; Titus 1:1).
• Sanctification (hate and sorrow over sin; delight in godliness; fight sin; desire to pray, keep conscience clean) (Eph 1:4).
Angels and Devils
Angels weren't created prior to "the beginning," because before the beginning there was only God inhabiting eternity; all creatures have a chronological existence. They may have been created on 1st day with Heaven (3rd heaven). They were present when God shaped the formless matter (Job 38:4, 7).
Fortunetelling involves humans receiving information from Devil or demons which they can deduce from course of nature, or which God has revealed to them. Witchcraft involves humans through agency of Devil or demons doing things beyond human ability (Lev 20:27; Ex 7:11; 22:18; 1 Sam 28:9-19; Acts 8:9; 13:6-8).
The Providence of God
God "permeates all secondary causes," including the motions of creatures, to accomplish His purposes (Acts 17:28; Ps 139:13-14; Job 10:10-11; Pro 21:1; Isa 10:15; Phil 2:13).
Humans aren't passive objects controlled by God. If they were, God wouldn't impose a law with promises and threats, would be unjust in punishing sin, would be sinning against Himself (by forcing humans to sin). The Bible teaches that humans act and are responsible as the subjective cause, though God is the efficient cause (1 Cor 3:9; Phil 2:12-13).
There's harmony between God's cooperation and human will. God activates human will, and humans exercise their will.
When God hardens a heart, He doesn't add evil to it, but withdraws His restraint so that the sinner willingly increases in sin (Ex 7:3, 13; 8:15), and so the Devil and demons have more ability to influence the sinner (1 Sam 16:14; 1 Kin 22:22).
The Covenant of Works
The covenant of grace can't be understood without the covenant of works, because it was Christ's active obedience that merited eternal life for elect.
Death in Gen 2:17 refers not only to temporal death, but also eternal damnation (2 Cor 2:16; 1 Jn 5:16; Rev 20:6; Rom 5:16, 18; 6:23; Mt 25:46).
Though the Bible doesn't call it a covenant, the covenant of works is apparent from a law as a condition, 2) promises based on fulfilling condition, probationary and sealing signs (acceptance of condition and promise).
Hos 6:7 refers to covenant of works ("men" should be translated "Adam").
Covenant of works remains in effect after Fall (Lk 10:28). Law, promise, threats, acceptance of covenant remain (Rom 1:32; 2:14-15), so covenant remains.
Man's Free Will or Impotency and the Punishment Due Upon Sin
Unrepentant sinners deserve eternity in Hell because sin is against an infinite God, and sinners continue in sinful state while in Hell.
The Government of the Church, and Particularly the Commissioning of Ministers
In Mt 16:18, "rock" ("petra") refers to Christ (Isa 28:16; Ps 118:22; 1 Cor 10:4; Rom 9:33), not Peter ("Petros").
There are 2 offices: bishop/elder, deacon (Phil 1:1; 1 Tim 3; Titus 1:5, 7).
Some elders govern, others govern and teach (1 Tim 5:17; Acts 6:2, 4; 15:2, 4, 6, 22).
August 5, 2024
I'll begin by saying that it's very hard to write a succinct review of the first volume of a four volume set. It's even more difficult considering that the first volume alone is over 650 pages long covering the first few loci of theological categories. A Brakel is a master of objective-subjective theology or theoretical-practical. He wrote the work for parishioners and not academics or ministers though they too can benefit from it. The work is flowing with application that is in-depth and strikes home to the heart. He takes care with his application with practical applications of the doctrine of the Trinity, Christological doctrines, and other elements too. I don't agree with everything, nobody does with a volume this size, nor do I think that A Brakel explains everything as well as he could. That being said he is a master of applying theology. Dutch Further Reformation and British Puritans are so similar in many ways. I'm thrilled that this work is available in English and would highly commend it!
January 18, 2025
Probably the best systematic theology I’ve read so far. Originally published in 1700, it’s a staple of the theology of the Reformed tradition from the late Reformed orthodox period.
I’m convinced theological reflection peaked in this era and we’ve just been downhill since. In this volume there was just so much precision, and a devotion to using the best of scholastic methodology to be very consistent and coherent in one’s theology and understating of Scripture, all while being incredibly readable.
I’m convinced theological reflection peaked in this era and we’ve just been downhill since. In this volume there was just so much precision, and a devotion to using the best of scholastic methodology to be very consistent and coherent in one’s theology and understating of Scripture, all while being incredibly readable.
March 8, 2024
Really good book overall. Though I disagree with some aspects of À Brackel’s beliefs, he represents the scriptures well overall and does a great job of answering objections to key doctrines and showing how each of them apply to life with specific applications. I’m excited to read the next three volumes.
April 1, 2025
This is turning out to be one of the best Reformed systematics I've read. I have been suggested this resource by many and am very thankful that I have followed their advice. Informative, thorough, and biblically sound. Brakel writes in such away that both the laymen and scholar alike are engaged. You will not go wrong adding this work to your library. Very much worthy of investment.
September 27, 2025
Took a break from this for a while but finally came back and finished it. The author doesn't introduce anything ground-breaking and I prefer both Calvin and Hodge but it was still very edifying and enjoyable to read. Very pastoral.
December 27, 2020
What a good read it was ! Joel Beeke said that Wilhelmus à Brakel’s 4 tomes are his Island choice and I now understand why.
Considering reformed theology per se, it is not outstanding when you compare it with others great Dutch further reformers, but I think à Brakel strength really lie in his soul lifting exhortations to savor and lived the truth he exposed.
Some of his strongest chapters was (in my opinion) : the word of God ; The essence of God ; Eternal predestination; the providence of God ; and all his Christology is marvelously sublime.
(P.s) Being a man of his time, he strongly believed in geocentrism, and he also wrote that it is possible that Mary was virgin all her life.
I highly recommend.
Considering reformed theology per se, it is not outstanding when you compare it with others great Dutch further reformers, but I think à Brakel strength really lie in his soul lifting exhortations to savor and lived the truth he exposed.
Some of his strongest chapters was (in my opinion) : the word of God ; The essence of God ; Eternal predestination; the providence of God ; and all his Christology is marvelously sublime.
(P.s) Being a man of his time, he strongly believed in geocentrism, and he also wrote that it is possible that Mary was virgin all her life.
I highly recommend.
April 28, 2020
It is hard to try and sum up a massive work like this, let alone the first volume. I’ll try to keep my thoughts brief.
This is an epic undertaking, unlike a lot of what we see today, in terms of theology and an understanding of God. Coming from the Dutch Reformed Tradition, À Brakel speaks to the soul pastorally and the mind scholarly. I do not agree with everything he has written but it is just so fun to see how deep the mind and work of God truly is.
This is an epic undertaking, unlike a lot of what we see today, in terms of theology and an understanding of God. Coming from the Dutch Reformed Tradition, À Brakel speaks to the soul pastorally and the mind scholarly. I do not agree with everything he has written but it is just so fun to see how deep the mind and work of God truly is.
June 21, 2020
À Brakel writes as a pastor theologian. He maintains several idiosyncratic views (e.g. geocentrism, Mary’s perpetual virginity, complete loss of imago dei at the Fall). Otherwise, he conveys classically Reformed orthodoxy. He’s passionately driven by the glory of God and the absolute necessity for man to humble himself with repentance and total dependence on a gracious Heavenly Father. Each section contains intensely passionate exhortations to both believers and unbelievers alike.
November 13, 2012
One of my favorites from the reformed tradition. Oozes pastoral warmth... While I would disagree with a lot of the conclusions, the overall approach is to be commended... I would choose this set any day of the week over Berkhof, Turretin, or any number of others. Good stuff!!!
February 2, 2019
Strikes a nice balance between intellectual rigor and devotional warmth. Of the systematics I’ve read this has done the best to not only stimulate your thinking but also provide extensive sections on practice.
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