In a family with several children each child is different. They all have their own gifts, talents, and qualifications. Also in the Second Reformation, the servants in God's church had different characters, gifts and talents. We see that also in the life of one of our forefathers, Wilhelmus à Brakel.

Born in January, 1635, at Leeuwarden in Friesland (Holland), Brakel gave tokens of true piety already as a very young child. He was as Jeremiah: "Before though camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations." In his early youth already there were deep impres­sions of the greatness, holiness and goodness of the Lord. He had a tender heart and was a praying child. What a privilege, children, if you may serve the Lord already when you are still very young!

After having studied at a Latin school in his birthplace, he studied at the universities of Franeker and Utrecht. In 1659 he finished his studies and became a candidate for the ministry but with "a general mission." There were no vacant churches at that time, so he had to wait for his own congregation. In June, 1662, he was called by the church of Exmorra in Friesland. There he became a minister of the Word, and in 1665 he went to Stavoren. In 1670 he went to Harlingen and in 1673 to Leeuwarden, which were all in Friesland. His last congregation was in 1683, in Rotterdam, which is in the western part of the Netherlands. On March 19, 1663, he married Sara Nevius, a very well-known woman in that time by the godly in Utrecht. She also wrote a well-known book with personal and experiential meditations. In it we find a clear testimony of her godliness.

Out of this marriage four daughters and one son were born, but most of them passed away very young. One of his daughters grew up and became a Godfearing woman. She married one of God's servants.

When Wilhelmus à Brakel served his second congregation, Stavoren, he sympathized with the Labadists, followers of Jean de Labadie, who tried to found a church of only true believers. Later  à Brakel saw clearly the dangers of this conception and warned against them in his writings as we see in his Trouwhertige Waarschuwinge (1683).

In Leeuwarden he received much fruit on his labors, but there he also experienced many difficulties. He also led some conventicles there, which was not appreciated by some of his consistory members. Well-known was his dispute with David Flud van Giffen who was a follower of Cocceius, with allegorical explanations of Psalm 8. In this dispute à Brakel defended the truth and gave scriptural explanations with an essay on the Covenant of Grace: Halleluja of Lof des Heeren over het Genadeverbond (1689).

Ầ Brakel's most famous time was when he labored in Rotterdam, from 1683 until his death in 1711. He was a faithful servant of God, with a clear voice, who could thunder as Boanerges, comfort as Barnabas, instruct and teach as Paul, and love as John. He had a scriptural, unique way of preaching, making clear separation and practical instruction for believers, explaining the different frames of their hearts, discovering the almost-Christian, comforting the mourning and afflicted sheep, encouraging the fearing and depressed, and teaching the ignorant. He esteemed being a messenger of the gospel as more precious than to wear a royal crown.

In church life he was very much in favor of a strict exercising of Christian discipline and of keeping the church order. An example of his comforting instruction can be found in his Reason­able Service, which was published in 1700. The title is taken from Romans 12:1. In the eighteenth century there were twenty editions printed of this renowned classic work by this respected represen­tative of the Second Reformation. He says in it, "Come then, O believers, serve the Lord with gladness, come before His presence with singing (Ps. 100:2). Know and acknowledge the grace which is in you, no matter how small it may be..."

"Their sadness and doubt is harmful," says à Brakel. "The believers, the very small ones, have a right and reason for gladness, for this is one of the promises of the Covenant of Grace. God has a delight in the gladness of His children. In heaven is gladness in God. Do you have a longing for heaven? You must also have a desire for joy. You need this gladness, for your strength against your enemies and for your labors, is in that gladness. For the joy of the Lord is your strength. (Neh. 8:10). May the God of joy and gladness give you gladness." And à Brakel is not unclear when he de­scribes who those true believers are, small and great.

The first volume of the Reasonable Service is theological. The second vol­ume contains ethics and deals with the law, the Lord's Prayer, humility and meekness. In volume three we read about the dispensations of the covenant and the dealings of God with His church in the Old Testament under the shadows, and in the New Testament in the fulfillment given in an explanation of the Revelation of John. Therein we see that à Brakel was a moderate millennialist. He rejected the idea of the coming back of Christ before the thousand years. But he expected a time of glory and flourishing for the church and the conversion of the people of Israel.

Also à Brakel knew in part and prophesied in part. Except for his con­ception of Revelation, we can fully agree with and have a high esteem for this beautiful, practical book. How many of God's people already have been comforted and instructed by it?

We give an example of that instruc­tion out of his chapter about the resurrection.

First he gives a warning word:

The doctrine of the resurrection is a terror to the wicked because those same bodies which they have cherished here, slaved for, and primped up, shall eternally suffer unbearable pain in hell. Those eyes which are now misused for sensuality, whereby their fury, pride, and vanity of heart is shown, shall behold the Lord Jesus as righteous Judge in terror without ever seeing another ray of light. The ears which are now receptive to all vanity, curiosity, immoral arguments, comedies, and back-biting, shall hear with consternation the sentence of the Judge, "depart from me, ye cursed." Those ears shall be pierced with the dismal cries of the damned and with the terrible sound and power of God's wrath. That mouth and tongue which have been misused for swearing, lying, backbiting, vanity, sensuality, debauchery, drunkenness, and immorality, shall howl and cry. You shall chew that tongue of agony ... Yea, all members which are now used as wea­pons for unrighteousness in serving the world and sin shall eternally be in flames. O terrible state! If only you who are unconverted had any comprehension there­of! Would that the terror of God would persuade you to repentance.

But there is also a comforting, en­couraging word for God's pilgrims: As much as the resurrection from the dead is a consternation to the wicked, so much also is it a comfort to God's people who have much sorrow in this life. Many have weak bodies, are full of pain, and subject to much illness and many trou­bles. They weep, mourn, and see with sorrow the wickedness of the world. They must hear the scathing and slanderous words of their fellow men. They endure hunger, cold, cares and wrong. The mortal body burdens the soul, and the earthly tabernacle depresses the wor­ried heart. But know, ye faithful, that your much-distressed bodies shall once be made free from all sorrows. The Lord shall wipe away all tears from your eyes and will make your humiliated body conformable unto the glorious body of Christ which shall shine as the stars and the glory of the firmament. Your eyes shall rejoice in beholding your beloved Jesus and all the heavenly glory. Your ears shall delight in hearing the heavenly hallelu­jahs and you shall join in singing the heavenly hymns of praises. The Lord shall make you partaker of everything that God has prepared to the rejoicing of the body. What a wonderful exchange that will be. Therefore, suffer now with patience everything that is unsavory for the flesh, and relieve the suffering with the expectation of glory.

He also gives an encouraging word for the practice of godliness:

Use your eyes to behold the works of God and read His Word. Beware of vexation by the eyes with surliness, wrath, pride, furtiveness, vainglory, immorality, inquisitiveness or flightiness; but direct your eyes wisely, honorably, and straight-on. Let them be directed in seriousness, friendliness and compassion. Let your constant prayer be, "Turn away mine eyes from beholding vanity" (Ps. 119:37). Close your ears against all foolishness, idle and gay discourse, and slander and inquisitiveness. Let them be open for the Word of the Lord, and for the complaints of the poor and sorrowful. Listen patiently to understand rightly what you hear. Use your tongue for the honor of God, to sing His praises, and to tell His greatness. Let it be to the profit of your neighbor. "Let no corrupt communication proceed out of your mouth, but which is good to the use of edifying, that it may minister grace to the hearers" (Eph 4:29). Make the resolution of David yours, "I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle" (Ps. 39:1). Let your continual prayer be, "Set a watch, O Lord, before my mouth; keep the door of my lips" (Ps 141:3). Use your hands to be diligent in an honest calling. "And that ye study to be quiet, and to do your own business, and to work with your own hands, as we command you" (1 Thess. 4:11).

In the whole direction of the body and in the use of its members purpose only to enhance Godliness. Be an example unto others and glorify God until the corruptible shall put on incorruption; mortality shall put on immortality, and the dishonored shall put on glory.

We see him also as a typical representa­tive of the Second Reformation in his De Ware Christen, which appeared after his death, in 1712, and wherein he pictures the true believers who are partakers of Christ in contrast with the hypo­crite and the unrenewed natural man.

His last sermon was preached on August 30, 1711 from Psalm 63:2, "O God, Thou art my God, early will I seek Thee. My soul thirsteth for Thee, my flesh longeth for Thee in a dry and thirsty land."

Therein we see the desire of his heart. He was very tired and exhausted and dragged himself to church. In the afternoon they drove him to the church and the janitor helped him ascend the pulpit. In the weeks before his death, he spoke, "Here lies the tree, which stood for seventy-six years, which has endured many summers and winters. Jesus had planted it, placed it in His garden, had given it growth and now He takes it away."

In the last hours somebody asked him how things were: "Very well," he said, "I rest in my Jesus. I am united with Him. I only wait until He comes, but I submit myself with quietness."

It was the testimony not only of a servant, but above all of a child. It is a blessing when we may serve in God's vineyard, although also a great responsibility, but it is better to be a child of this faithful God and Father. After their journey through much tribulation, such will enter into glory. Blessed they are who may have that precious hope and expectation. They will not be ashamed that put their trust in Him.