[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 XII: Of Repentance

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I. Repentance, Fasting, and Prayer as Good Works

To good works are oft referred Repentance, Fasting, and Prayers, which make no small part of divine worship. Of these, therefore, some things must now be said. And first, indeed, of Repentance.

II. The Daily Need for Repentance

Since our works in this life are imperfect, daily we have need of Repentance; for Repentance is a certain spiritual resurrection from a fall, so that as oft as we lapse into sin, so oft must we rise again through Repentance.

III. Repentance in the Covenant of Works

In the covenant of works, Repentance had no place, since there was no sin. Therefore, Repentance, properly speaking, is not a virtue:

  1. Because virtue excludeth all Repentance; for he that is endued with true virtue never sinneth, and so hath no need of Repentance.
  2. Virtues are commanded by the law; Repentance is not commanded by any law, for the law enjoineth perfection without sin, and therefore without Repentance.
  3. That which man ought to be without is not properly a virtue; but man ought to be without Repentance, since he ought to be perfect.Nevertheless, in some sense, it may be called a virtue of the covenant of grace and evangelical, because it pertaineth to the hatred of sin and love of good; but the hatred of evil and love of good is a virtue.

IV. The Meaning of Repentance

In Hebrew, Repentance is called תְּשׁוּבָה (returning), because the repentant one returneth from the way of sin, which is broad and leadeth to destruction, unto the way of virtue, which is narrow and leadeth to salvation; such twofold ways the Saviour set forth (Matthew 7:13-14). It is also called נָחַם (Hosea 13:14), from נִחֵם, to receive consolation, because the repentant one consoleth himself for sin forgiven. In Greek, it is called μετάνοια, from the mind, because it changeth the mind from evil to good. Hence, in Latin, it is rightly called Resipiscentia, as if to think otherwise or better. It is also called μεταμέλεια, from penitence and anguish of conscience for evil done. Though they differ in etymology, they are oft taken in the same sense (Matthew 21:29). The Papists, where μεταμέλεια is used for μετάνοια, say that the son went into the vineyard μεταμεληθείς (having repented). The Vulgate almost always hath Pænitentia; by which word the Papists, abusing it, have placed Repentance in certain bodily punishments, such as flagellation, abstinence from food, pilgrimage, maceration of the body, and other hypocrisies of monks; whereas it consisteth in the change of the mind from sin to virtue.

V. Does Repentance Precede or Follow Faith?

Repentance is sometimes taken:

  1. Strictly, for sorrow and grief for committed evil.
  2. Broadly, for sorrow and amendment of life.
  3. Most broadly, for the whole conversion of man to God.

In the first sense, Repentance precedeth faith, at least as to the sense we have of it; for it behoveth us to acknowledge our sins and be afflicted with sorrow for sins before we seek to be justified by faith. Hence, we are admonished first to repent, then to believe (Mark 1:15; Acts 20:21). In the second sense, Repentance followeth faith:

  1. Because no man can seriously grieve for sin nor amend his life unless he have a heart purified by faith.
  2. Whatsoever is done without faith is sin (Romans 14:23).In the last sense, Repentance includeth faith; for total Repentance is regeneration, sanctification, and the production of a new creature, which cannot be without faith.

VI. First and Second Repentance

Repentance may also be distinguished into first and second. The first is in the unregenerate; the second in the regenerate. These differ:

  1. In respect of the terminus a quo (point from which): for in the unregenerate, as to the first Repentance, it is reigning sin; but in the regenerate, it is sin of infirmity, for such do the regenerate commit. Such is regarded in the second Repentance.
  2. In respect of the terminus ad quem (point to which): for by the former, in the unregenerate, there is an entire change of state; by the latter, there is a change of degree within the same state.
  3. In respect of the subject: for the first is in the unregenerate, but the second in the regenerate.