[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 XXXIII: Of the Glorious Kingdom of Christ, After the Destruction of the Kingdom of Antichrist

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I. The Glory of Christ’s Kingdom

As Antichrist is the greatest and fiercest enemy of Jesus Christ, wherefore he is also called Antichrist and antikeimenos (he that opposeth Christ), so the kingdom of Christ shall be far more glorious after the destruction of Antichrist than ever it was before in this world. For Christ is that stone which shall break the iron and clay feet of the image, that is, Antichrist, who is but clay, with iron feet, which are the princes with whom he is joined, and shall scatter them as chaff, that they be no more seen. This done, the stone itself shall become a great mountain, which shall fill the whole earth (Daniel 2:34-35). It is also called a mountain, and indeed the highest, exalted above all mountains, which shall be seen throughout the whole earth, and to which all peoples shall flow (Isaiah 2:2-3). Hitherto, verily, the Church of Christ, which is understood by this mountain, hath not been so conspicuous, for there are many peoples in the Indies, in Asia, Africa, America, and about the poles, who have not so much as heard by report of Christ and His Church. Hitherto, the Church of Antichrist, Turkish and heathen, hath been more conspicuous, so that it cannot yet be said to be exalted above all mountains. Thus, this is still to be expected in the last times. The fullness of the Gentiles hath not yet entered (to wit, into the Church), nor is all Israel yet saved, which yet must be, according to Paul (Romans 11:25-26). Verily, few of the Gentiles have hitherto entered, if we regard the vast multitude of unbelieving heathens, to whom the Turks must be numbered, who scarce differ from the Gentiles. Few of the Jews are saved, but their number is great throughout the whole world. Of this kingdom speaketh Daniel also (Daniel 7:13-14, 27). Then shall Christ obtain a most ample and glorious kingdom in this earth, such as He hath not hitherto obtained.

II. The Excellency of Christ’s Kingdom

This state of the Church is called the kingdom of Christ by excellence. Not only shall certain kingdoms believe in Christ and submit themselves to His rule, but all kingdoms throughout the whole world—Gentiles, Turks, Papists, and the Jews themselves, at least the greater part, so that few shall be who resist. For it shall be said, “The kingdoms of this world are become the kingdoms of our Lord, and of His Christ” (Revelation 11:15). Christ, the Magnificent, shineth gloriously in the mountains of prey (Psalm 76:5), that is, His glory shall be conspicuous among the very nations, especially the most barbarous, yea, the most remote, which hitherto, like wild beasts—lions, tigers, bears, wolves, and such like—have lurked in their dens to tear asunder faithful men. Glorious, therefore, shall His name be throughout the whole earth (Psalm 8; 24). See Daniel 2:34-35; 7:13-14, 27; Isaiah 2:2-3.

III. A New Heaven and New Earth

The kingdom of Christ is also called a new heaven and a new earth (Isaiah 65:17), for the Church shall have altogether another face than hitherto. That this place is understood not only of Christ’s kingdom in general under the New Testament, but of His glorious kingdom in the last times, is evident from the last verse, where it is said that serpents shall lick the dust of the earth and no longer be able to harm, that is, that the devil and the wicked, who are the seed of the serpent (Genesis 3), shall no longer be able to harm the faithful, which hath not yet been seen. It is, therefore, still to be expected. See Revelation 21.

IV. Not a New Kingdom in Essence

This, however, shall not be some new kingdom that Christ never before obtained; for Christ hath one kingdom in the covenant of grace, from Adam until the end of the world. But it hath divers times, periods, economies, and fates. It shall differ only in respect of extension, greater perfection, and glory. Nor shall it be earthly, as though Christ Himself were to be present in body, as once in the time of the Apostles, and as the kings of this world are wont to be; for the kingdom of Christ is not of this world (John 18:36). But He shall reign by His Spirit, as now, though in a more excellent manner. Nor shall the good things He bringeth to His citizens be only perishable goods; nor shall He give in this world the glory and felicity enjoyed by the blessed in heaven. They shall be spiritual goods, though they exclude not greater earthly goods than the Church hath hitherto possessed.

V. Why Christ’s Kingdom Is Glorious

More glorious, therefore, shall the kingdom of Jesus Christ be in the last times:

  1. In Respect of Amplitude. For the boundaries of the Church shall be more extended than hitherto. For even the most remote nations, and perchance those hitherto unknown, such as those about both poles, in the Indies, and wheresoever they be, shall be converted. For the fullness of the Gentiles shall enter (Romans 11:25). No longer shall there be high places and tabernacles among the nations for worshipping false gods (Isaiah 27:9). All nations shall flow unto the mountain, that is, to the Church of Christ (Isaiah 2; 11:9). All kings and princes shall worship Him (Psalm 22; 72; Isaiah 45:23). All the kingdoms of the world shall be Christ’s (Revelation 11:15; 15:4). See Psalm 8; 24:5; 76:5; Daniel 2:34-35; 7:13-14, 27; Isaiah 2:2-3, and elsewhere. But also the Jews, moved to zeal by the example of the Gentiles, shall be converted to Christ, and so all Israel shall be saved (Romans 11:14-15, 25-27).
  2. In Respect of Greater Knowledge. For the earth shall be full of the knowledge of the Lord, as the waters cover the sea (Isaiah 11:9). The light of the sun shall be sevenfold (Isaiah 30:26). Knowledge shall be increased, and the wise shall shine as the brightness of the firmament (Daniel 12:3-4).
  3. In Respect of Conversion from Error. Hence it shall come to pass that the Gentiles, Turks, and Jews shall more easily acknowledge their errors and embrace the truth; yea, that even those who hitherto have taught the doctrines of the Pope shall reject them and profess the truth, so that heresies among Christians and idolatries among Gentiles shall remain only among a few. The peoples shall say, “Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and He will teach us His ways, and we will walk in His paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (Isaiah 2:3). See Psalm 98:2, which places, as many others, are to be understood of the knowledge of God, not only in general under the New Testament, but especially of that more excellent knowledge which shall prevail in the last times. For it shall be done in the sight of the peoples, that is, in some glorious manner, and among all peoples in a marvelous way, which was not done before.
  4. In Respect of Greater Holiness. There shall be greater holiness and charity among the faithful. Nor shall they rend one another with hatreds, wars, and dissensions, as hath often been done hitherto. For God shall remove the envy of Ephraim, and the adversaries of Judah being cut off, Ephraim shall not envy Judah, and Judah shall not vex Ephraim (Isaiah 11:13). All Thy people shall be righteous (Isaiah 60:21).
  5. In Respect of Greater Tranquility. It is credible that the wars of the remaining peoples, who remain impenitent, against the faithful shall cease. For we hope they shall be reduced to such impotence and paucity that, even if they would, they could not harm the godly in the kingdom of Christ. For serpents, that is, the wicked, shall not be able to harm even infants; nor shall they afflict any with evil, nor corrupt in all My holy mountain (Isaiah 11; 65). The destroyers shall be destroyed.

VI. Sin and Enemies Remain

Yet we deem not that no sin shall remain in the godly in those blessed times. For sanctification in this life shall never be perfect. There shall always be a struggle between the flesh and the spirit. But we hope for a greater degree of holiness than hath ordinarily been obtained hitherto. For where there is greater knowledge and greater benefits, there is wont to be greater holiness. Nor do we believe that then there shall be no enemy of the Church remaining; for as long as there are unbelievers, so long shall there be enemies of the Church. Wherever there is the seed of the serpent and of the woman, there is enmity. They shall perchance endeavor, as much as they can, the destruction of the Church. But all their endeavors shall be vain, both because of the paucity of the Church’s enemies and because of the special care and providence of God, so that they can scarce harm the Church more than an infant could harm a most mighty giant placed in a most fortified stronghold. And these shall be true times of peace (Matthew 24:37; Isaiah 2:4; Micah 4:4) and refreshing (Acts 3:19). And the city of Jerusalem (that is, the Church) shall sit securely (Zechariah 14:11).

VII. The Time of This Glorious Kingdom