[Doctrina foederum, sive systema theologica didacticae et elencticae (Amstelodami , 1691)]
Johannes Braunius (1628–1708), a venerable divine of the Dutch Reformed tradition, was born at Kaiserslautern in the year of our Lord 1628, and was trained in sacred learning at the illustrious University of Leiden, where he sat under the eminent Johannes Coccejus. Nurtured in the federal and covenantal theology of the Reformation, Braunius gave himself to the laborious study of the Hebrew tongue and the Levitical institutions of the Old Testament, wherein he discerned types and shadows of gospel mysteries. He ministered as a faithful pastor and was later appointed to the chair of theology at the University of Groningen in 1681, a post he held unto his death nearly three decades thereafter. His life was adorned not only with erudition, but with devotion, uniting the careful exposition of Scripture with reverence for the covenant mercies of God. Among his chief works stands Vestitus Sacerdotum Hebraeorum, a deep and learned commentary upon the vestments and ordinances of the Aaronic priesthood, drawn from the twenty-eighth and twenty-ninth chapters of Exodus and the sixteenth of Leviticus, showing forth the typological beauty of the ceremonial law as fulfilled in Christ. Likewise, his Doctrina Foedorum offered a comprehensive system of didactic and elenctic theology, built upon the foundation of federal theology, expounding the covenant of works and grace with scholastic clarity. In all his writings, Braunius exhibited that rare balance of penetrating intellect and humble piety, ever seeking the edification of the church and the glory of the Redeemer, whose garments of righteousness he found prefigured in those of the ancient priesthood. He fell asleep in the Lord in the year 1708, full of days and full of faith.
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Concerning the Covenant of Grace
Thus far have we treated of covenants in general, of the Covenant of Works, of the Covenant of Grace and the Mediator thereof, of the eternal compact betwixt the Father and the Son, of the Mediator’s suretyship, His death, and His satisfaction. Now order requireth that we examine the nature and parts of the Covenant of Grace. For as in every covenant, so also in the Covenant of Grace, four parts are to be considered:
As in the Covenant of Works God did stipulate a work, saying, He that doeth these things shall live by them (Lev. 18:5), or Do and live, whence it was called the law of works; even so in the Covenant of Grace He stipulateth faith, saying, He that believeth shall have life eternal (John 3:16), whence it is called the law of faith (Rom. 3:27). Nor doth He require any other work under the Covenant of Grace for salvation save faith alone, as it is written, This is the work of God, that ye believe on Him whom He hath sent (John 6:29). Of this faith, therefore, or of the Stipulation, must we now treat.
Faith in the Hebrew tongue is called emunah (Hab. 2:4), and in the Greek pistis or pisthe, which signifieth I trust or I believe. Here faith is not taken for some moral virtue, nor for integrity, constancy, truth, or fidelity, in which sense Moses is called faithful in the house of God (Num. 12:7), and God Himself is faithful (2 Thess. 3:3). Nor is it taken for doctrine, religion, or the faith which a man professeth, nor for the articles of faith, in which sense Paul saith he now preacheth the faith which once he destroyed (Gal. 1:23). Likewise, the faith of the Romans, that is, their profession of faith, was heard throughout the whole world (Rom. 1:8), and some are said to have made shipwreck of their faith (1 Tim. 1:19).
The word faith in Holy Scripture is used in a fourfold manner:
The Faith of Miracles is a firm persuasion concerning some future miracle, that it ought to be wrought, either by us or by another, for our good or the good of our neighbour. Thus the lame man of Lystra had faith to be healed (Acts 14:10). See also Matt. 9:27, and elsewhere.Because of your unbelief, ye could not cast out devils (Matt. 17:20). Certain reprobates boasted of such faith (Matt. 7:22). See 1 Cor. 13:2. This faith is called:
Historical Faith is that whereby a man knoweth and believeth the doctrines of faith revealed in Scripture, yet careth not for them as though they pertained not unto him, nor applieth them unto his salvation. Thus also the devils believe that God is one, and tremble (James 2:19). Such faith had the chief rulers of the Jews:Many of the chief rulers believed on Him, but because of the Pharisees they did not confess Him (John 12:42).