[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.

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.

Table of Contents:

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Chapter XIII: Of Fasting and Prayer

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I. The Nature of True Fasting

Fasting ought not to be called mere abstinence from certain foods, such as flesh, or the choice of others, such as fish or the like, whilst the body is nourished with the most exquisite other foods, as the Papists observe such fasts. Such are feigned and hypocritical, since by their nature there is no distinction of foods, nor doth anything that entereth the belly defile (Matthew 15:11). And under the New Testament, the law of foods is abolished (Colossians 2:21-22), that we may have full liberty to eat whatsoever is sold in the market (1 Corinthians 10:25; see Romans 14:17). Therefore, fasting must proceed from true religion; for it consisteth in abstinence from all foods and other things whereby we live well and merrily.

II. Fasting Merits Nothing

Yet we deem not that by this means we can merit (as the Papists falsely teach), as though we might appease some stern God by mere ostentation and vexation of the body, as hypocrites do. “Wherefore do ye fast, that ye afflict your soul?” (Isaiah 58:3, 7). “When ye fast, be not as the hypocrites, of a sad countenance, for they disfigure their faces that they may appear to fast” (Matthew 6:17; Colossians 2:23). We fast, therefore, to testify that we are unworthy of life, that the flesh may be subdued, and that the body may be brought into subjection to a godly mind (1 Corinthians 9:27; see also 1 Corinthians 7:5), and that we may be rendered more fit for prayers and other duties of godliness.

III. Fasting Not Bound to Set Times

Fasts ought not to be restricted to certain fixed times and days, as the Papists are wont to observe Friday, Lent, the four seasons, Rogations, and vigils, since the nature of the covenant of grace suffereth not fixed times, but only the economy of the Old Testament. Fasts, therefore, may be held at any time when some calamity hath called for it, or when one is moved thereto by pious zeal. The Papists also err in forbidding fasts on Sundays, feast days, and the whole time between Easter and Pentecost; for everyone ought to have liberty to fast at such time as he feeleth himself moved by godliness to observe it.

IV. Public Fasts by Magistrates

In public calamity or impending danger, magistrates have authority to command public fasts, as was done by Jehoshaphat (2 Chronicles 20:2-3) and by the king of Nineveh (Jonah 3:8-9).

V. Prayers as Good Works

Among good works, prayers are especially to be numbered, which are oft joined with fasting and not rarely arise from repentance. Prayers are of divers kinds:

  1. Eucharistic and thanksgivings, which are wont to be made more with joy and cheerfulness than with the sorrow and sadness of a penitent soul; therefore, these are scarce referred to repentance.
  2. Others are made to seek necessary things.
  3. Others to deprecate evils. These two latter kinds are chiefly used in repentance.

VI. Public Thanksgiving and Deprecation

Thanksgivings may be made, especially by public authority, for benefits received, and fasts and prayers to deprecate some impending evil, together. Thus, pious magistrates sin not if perchance they appoint fasts and command that on the same day thanks be given to God for benefits received, and at the same time His wrath, which we have provoked by sins, be deprecated, and impending evil be averted by prayers and fasts.

VII. To Whom Prayers Are Directed