[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 XI: Of Good Works

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I. The Necessity of Good Works

Though the confederated, in the covenant of grace, are declared just, not for any merit of their own, but for the sole righteousness of Christ; nevertheless, good works are required of them; and, being sanctified, bestowed with faith and the Holy Spirit, they must needs exercise them. The very term “good works” appeareth in the Word of God. Matthew 5:16, “Let your light so shine before men, that they may see your good works.” They are also called good works by reason of virtues. Philippians 4:8; 2 Peter 1:5-6.

II. The Difference Between Good Works in the Covenants

Good works in the covenant of grace differ greatly from good works in the covenant of works.

  1. In the covenant of works, they proceeded from inherent righteousness and perfect holiness; but in the covenant of grace, they proceed from a heart purified by faith (1 Timothy 1:5) and imperfect holiness.
  2. In the covenant of works, the works were perfect; in the covenant of grace, they are imperfect.
  3. In the covenant of works, they could justify; in the covenant of grace, they cannot.
  4. In the covenant of works, they merited according to the pact; in the covenant of grace, they can in no wise merit.
  5. In the covenant of works, they were done by force of the law, to avoid punishment and to earn reward; but in the covenant of grace, they are done out of the sole love of God, to testify justification by faith, sanctification, and thanksgiving for salvation obtained for us through Christ and freely offered.

III. What Are Good Works?

Good works are virtues according to the law of God, proceeding from a heart purified by faith, unto the glory of God. Hence it is manifest that for a work to be good, three conditions are required, which are essential thereto, so that if even the least be wanting, it cannot be called a good work.

  1. Good works must proceed from a good principle; for as the cause, so the effect. An evil tree cannot bring forth good fruit (Matthew 7:16-18). From an evil treasure, a man bringeth forth evil works, and from a good treasure, good works (Matthew 12:35). But the principle of good works is faith, or a heart purified by faith. For charity, which is properly a good work, proceedeth from a pure heart, a good conscience, and faith unfeigned (1 Timothy 1:5).
  2. They must be done for a lawful end. But the true and only end in all our works ought to be the glory of God. God hath made all things for His glory (Proverbs 16:4). Therefore, we also must do all things for His glory, as Paul exhorteth (1 Corinthians 10:31). “Of Him, and through Him, and to Him, are all things” (Romans 11:36).
  3. They must be done according to the law of God; for they are opposed to sin, and sin is against the law (1 John 3:4). Therefore, the formal reason of good works is that they be done according to the prescribed law of God.

IV. The Error of Evangelical Counsels

Hence it appeareth that the Evangelical Counsels of the Papists are foolish, which are deemed good works, not commanded by the law of God, but proposed by the Church as salutary: such as, according to them, are celibacy, poverty, blind obedience, and other monastic vows, and the hypocrisies of monks, which contain nothing but human doctrine, whereby God is worshipped in vain (Isaiah 29:13; Matthew 15:9).

V. The Goodness & Perfection of Good Works

Works are called good, or even perfect, either by essential goodness and perfection or by degrees. They are said to have essential goodness or perfection which:

(a) Are done according to the commandment of God;

(b) Proceed from a heart purified by faith;

(c) Are done for the glory of God, and thus have the three conditions aforesaid. Such works are not found in the unregenerate, but only in the regenerate.