[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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Wherein is treated the doctrine of sanctification, its necessity, nature, and effects, as it pertaineth to the Covenant of Grace.
No man can be received into the covenant of God unless he be holy. Except a man be born again by the Holy Spirit, he cannot enter into the kingdom of heaven (John 3:5), that is, he cannot be received into the covenant thereof unless he be holy. Hence God crieth, Be ye holy, for I am holy (Leviticus 19:2). Even as Adam was created in the image of God, and so was truly holy when he was received into the covenant of works; so also whosoever is received into the covenant of grace is born again and endowed with true holiness. Finally, since those in the covenant of grace consent thereunto by true faith, and so are adorned with faith, it cannot be but that they are holy. For by faith our hearts are purified (Acts 15:9).
Sanctification in the covenant of grace differeth from sanctification in the covenant of works. For:
Among the Romans, “holy” (sanctum) is said of blood, as though consecrated by blood (of victims), as Servius witnesseth in the twelfth book of the Aeneid, at these words: qui fœdera fulmine sanxit (“who ratified covenants with lightning”). And therefore “holy” and “consecrated” oft signify the same. In Hebrew, “holy” is kadosh, from the verb kadash, “to be holy.”
The verb kadash hath two principal significations. First, it denoteth to purify from filth, so that true brightness may shine forth. And since filth and uncleanness are wont to be purged away with water when bodies are washed, the verb kadash, especially in the Piel conjugation, no less than the verb taher in the same conjugation, is taken for “to wash” or “to cleanse,” as in Leviticus 16:19: And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. It is clear, therefore, that kadash, no less than taher, is opposed to filth and uncleanness, so that both signify “to purify.” Thus also in the Hitpael conjugation, it is joined with mittaherim in Isaiah 66:17: They that sanctify themselves and purify themselves in the gardens. Among the Rabbis, nothing is more common than that kadash is taken for “to wash,” especially where it concerneth priests and other sacred things. Among six hundred places, note must be made of Chapter 3 of the Code of the Mishnah, Section 2: And whosoever casteth water must needs wash his hands and feet. And in Section 3: No man entereth the court for service, though he be clean, until he have immersed himself five times and washed ten times. And the high priest is immersed and washed on the day, and all is done in the holy place. And in Section 4: They spread a linen sheet betwixt him (the high priest) and the people; he put off his garments, went down, and immersed himself; they brought unto him the golden garments, which he put on, and then he washed his hands and feet. In all these places, and in countless others, among the masters, kadash signifieth “to wash,” and kedushah the washing of hands and feet.
In the same manner, in the New Testament, the verb hagiazein is taken for “to purify.” Therefore, katharizein, “to purify,” is expounded by hagiazein, “to sanctify,” in 2 Corinthians 7:1, because outward washing was a symbol of inward purification and sanctification; whence also sanctification in baptism is represented by the washing of water. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. And in Titus 3:5, he speaketh of the washing of regeneration. That by “regeneration” the Apostle signifieth sanctification is not to be doubted. Thus in 1 Corinthians 6:11, the Apostle, having said, But ye are washed, addeth, ye are sanctified. And in Ephesians 5:26, after he had said, That He might sanctify it, he explaineth how He sanctifieth: Having cleansed it with the washing of water by the word. Therefore, to sanctify is the same as to purify. But even among profane writers, to sanctify is to purify. Among the ancient Greeks, hagnos signifieth “pure.” Hesychius: Hagioi hoi katharoi kai sebasmioi (“Holy are the pure and venerable”). And among the Latins, pure vessels are holy vessels, and pure garments are holy garments. Plautus, in Amphitryon, Act III, Scene II: Bid the pure vessels be prepared for me, that I may pay all the vows I made to the legions, if I should return home safe. To which words Scaliger not amiss observed: “Pure vessels are those which have not been used for other purposes.” So Servius saith, “A pure garment is called in sacred things one which is neither funereal nor stained by a dead man.” Otherwise, pure vessels and pure silver are opposed to engraved work. Also, in the same comedy, Act V, Scene I: Go home, bid the pure vessels be prepared for me, that I may seek peace from Jupiter supreme with many sacrifices. Hence in Festus: “The priests had pure garments for sacrifices, that is, not spotted, not blasted by lightning, not funereal, having no stain.”
In this sense, the true faithful, who are endowed with saving faith, are called holy; for by faith they are purged from the filth of sin. Not only are their sins forgiven, not only are they absolved from guilt through justification, but they are also born again by the Holy Spirit; they are made new creatures, and their stain is purged away. For whosoever is in Christ is ingrafted into Him by faith (John 6). For Christ dwelleth in our hearts by faith (Ephesians 3:17). But Christ dwelleth not in a filthy place, but with him who is purged from all uncleanness, who is clean of heart (Psalm 24:4; Matthew 5:8). Whosoever, therefore, is endowed with true faith, he is also holy; for by faith our hearts are purified (Acts 15:9).