[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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The only true and verily certain way whereby man cometh unto eternal life is that covenant which God hath established with the sinner; so that whosoever is not received into this covenant may hope for no salvation, yet all they who are the covenanted ones of God do most assuredly obtain salvation. Therefore, the true knowledge that saveth is that which we have of the covenant of God; so that all theology is naught else but the doctrine of the covenant of God. Wherefore, in treating of theology, we shall behold it as the covenant which God hath made with man. Thus, we divide theology into four parts altogether:
Before we enter upon the matter itself, certain few things must be set forth concerning theology, religion, and the use of reason in theology.
Theology is a word of Greek tongue, of heathen origin, and is not found autolexei (that is, word for word) in the Holy Scripture. John, the author of the Apocalypse, is indeed called Theologos in the title of that book; but beside that it saith Theologos and not Theologia, it is unknown by whom this title was affixed. Moreover, in the Syriac copy, he is named the Evangelist, not the Theologian. We confess also that this word is ancient and is read in Dionysius, who is called the Areopagite; yet that he be the same Dionysius of whom it is spoken in Acts 17:34 cannot be proven, for he is suspect and seemeth to have been counterfeited by another. Gregory Nazianzen is called a Theologian, for he contended sharply for the divinity of Christ against the Arians, and so dealt chiefly with matters theological. Though the word “Theology” be not found in the Word of God, and though in sacred things it be not lawful rashly to devise names if new words darken the sense of Scripture, yet where the sense fitteth the matter, new words may be used; else none should speak Christianly save he that speaketh Greek and Hebrew. So foolish are the old and new catchers of syllables (as the Fathers speak after Cicero), who will not bear words beyond Scripture, as Theology, Trinity, Incarnation, Sacrament, and such like. Yet the word “Theology” is taken from Holy Scripture, for there occur Theos logos (2 Corinthians 2:17) and logia tou Theou (Romans 3:2).
In Greek, it is elsewhere called in the New Testament didache (John 7:16), epignosis (Titus 1:1-2), sophia (1 Corinthians 2:7). In Hebrew, in the Old Testament, abodah (Numbers 4:23), daath (Proverbs 1:7), chokmah (Deuteronomy 4:6), binah (Proverbs 9:10), torah(Deuteronomy 33:4), berith (covenant, Exodus 23:32; 31:16; Deuteronomy 4:23; 29:25). This last name we judge most meet, for theology truly teacheth naught else but the covenant which God hath made with man for His glory and man’s salvation. Theology signifieth the Word of God, that is, the word revealed by God, and the word, or doctrine, concerning God (1 Thessalonians 2:13; 2 Corinthians 4:2).
The mythical theology of the poets, the physical of the philosophers, the political of the princes among the heathen, is not properly theology. True theology is best defined by Paul (Titus 1:1-2): “The acknowledging of the truth which is after godliness, in hope of eternal life.”
A twofold theology is delivered in Holy Scripture, according to the twofold covenant, whereof we shall speak in its time. For the theology of Adam in the state of integrity was one; that of man the sinner is another, whereof we must chiefly treat. The theology given to man the sinner, though it be one in nature and kind, for we are all saved through Christ and the same grace (Acts 4:12; 15:11), yet according to divers degrees, times, places, and subjects, it is wont to be diversely divided: into archetypal, which is the idea of God that He hath of Himself and His perfections, wherefore it is called one and infinite (Matthew 11:27); and ectypal, which is theology expressed in the mind of man. Yet this distinction is not altogether precise, for Christ alone is the charakter of God the Father (Hebrews 1:3) and the eikon tou Theou (Colossians 1:15); besides that all sciences and arts might so be distinguished. It is also called the theology of union, which is in Christ by reason of the hypostatic union, though His knowledge, as He is man, be not infinite, for He knew not the last judgment (Mark 13:32); of vision, which is of the blessed in heaven, as in the Word of God to know is expressed by to see (1 Corinthians 13:12); of the wayfarer on this earth, where we are strangers (Psalm 139); of the fatherland in heaven, where is our country (Philippians 3:20).
It is also wont to be distinguished into systematic, which is some certain volume containing all the heads of faith and controversies which we have with adversaries, and it resteth upon Holy Scripture, for every theologian ought to speak the oracles of God (1 Peter 4:11); and habitual, which is in the mind of man. Didactic, which is also called positive, which delivereth precepts and truths, and is conversant in the analysis and interpretation of Scripture; and polemic, for it warreth against the enemies of the truth and overthroweth their errors. This is also called scholastic; though that is chiefly called scholastic which aboundeth in barbarous terms and distinctions, philosophical questions, useless and blasphemous, so that it is scarce to be borne otherwise than as some Latin-barbarous glossary for understanding barbarous theologians, and so, like Hagar, to be cast out of the family of Christ. For the Egyptian handmaid, being cast out, hath so far occupied the minds of men that they are more accustomed to trifles than to truth, whereby is brought in neglect of good letters and sciences, of true philosophy, of the Greek, Hebrew, yea, even Latin tongues, perchance sometimes of the vernacular; for it is also the cause of the neglect of Holy Scripture, and it conferreth naught to practice. So much therefore as the first Reformers are to be praised, who would have it rooted out, so much are they to be blamed who in our age endeavor to call it back by restoration.