[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 VIII: Of the Deity of the Son & of the Holy Spirit

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From the foregoing disputation, it hath been sufficiently proven that the mystery of the Holy Trinity is manifest. Nevertheless, the truth shall appear yet clearer when we shall show that the Son and the Holy Spirit are verily God. Concerning the Father, there is no question. Wherefore, it must be demonstrated that the Son and the Holy Spirit are equally God with the Father, from whence it necessarily followeth that there are truly three persons in one divine essence.

That the Son is God

That the Son is verily the supreme God is proven by His:

  1. Names.
  2. Attributes.
  3. Works.
  4. Divine worship.

I. Proof from Names in the Old Testament

Firstly, from names: for He is called Elohim in Psalm 45:7, “Thy throne, O Elohim, is for ever and ever,” and in verse 8, “Therefore God, even thy God, hath anointed thee.” And in Psalm 68:8,9, He is named Elohim more than once. That this Psalm is to be understood of Christ, Paul teacheth in Ephesians 4. And in Psalm 82:1, “Elohim judgeth among the gods,” that is, Christ sat in the midst of the princes of the Jewish people, who were also called Elohim under the Old Testament, being associates and types of the true God and Elohim to come, even Jesus Christ, and He reproved them for their wickedness. Thirdly, He is called Adonai, as in Psalm 110:1, “The Lord said unto my Lord,” and Malachi 3:1, “And the Lord, whom ye seek, shall suddenly come.” Although these names, Elohim and Adonai, are sometimes attributed unto creatures, yet very often they signify God, especially when they are set forth in such a sense. Moreover, in these places, the Son is called Elohim in the same manner as the Father.

And He is called Jehovah. In Isaiah 40:3, “Prepare ye the way of Jehovah,” that is, of Christ, as it is explained in Mark 1:2,3 and Matthew 3:3. In Hosea 1:7, “I will save them by Jehovah,” yet we are saved by Christ, for there is no other salvation, Acts 4:12. In Isaiah 6:5, “Mine eyes have seen the King, Jehovah of hosts,” but that King is Christ, for Isaiah spake these things when he saw the glory of Jesus Christ, John 12:40,41. Jehovah sent fiery serpents, and the Jews are said to have tempted Jehovah, Numbers 21:6,7 and 14:22, Psalm 95:9; these things are spoken again of Christ, 1 Corinthians 10:9, that He was tempted, wherefore they perished by serpents. In Psalm 102:17,20,27, “Jehovah appeared with His glory,” etc., Paul would have these things understood of Christ, Hebrews 1:10. And in Psalm 68, “Jehovahascended on high,” which was Christ, as Paul explaineth, Ephesians 4:8,9. Finally, Christ is called “Jehovah our righteousness,” Jeremiah 23:6, which can be understood of none but Christ, as is evident from the whole context.

The Socinians err foolishly when they say that Jehovah may also pertain unto creatures, and that Jeremiah meaneth by Jehovah the city of Jerusalem, because it is said, “It shall be called Jehovah,” etc. By this phrase, it is only shown that God will most manifest His righteousness in Jerusalem, as indeed it was done in Christ, the righteous servant of God, who Himself is our righteousness. In like manner, Ezekiel 48:35 saith, “And the name of the city shall be Jehovah is there,” for there He truly dwelt, there He suffered, there He rose again, ascended into heaven, and there poured out the Holy Spirit. If therefore Christ be Jehovah, He is also the supreme God; for it is said of none but the supreme God alone, Psalm 83:18, “Thou alone, whose name is Jehovah,” Isaiah 42:8, “I am Jehovah, that is my name,” and Nehemiah 9:6, “Thou art Jehovah alone.” That the Socinians claim even an angel is called Jehovah in Genesis 18 is false, for that angel is the supreme God Himself.

II. Proof from Names in the New Testament

In the New Testament, He is expressly called God. In 1 John 5:20, He is named “the true God and eternal life.” And in Romans 9:5, “Of whom as concerning the flesh Christ came, who is over all, God blessed for ever.” The Socinians say without warrant that here is an apostrophe unto the Father, so that suddenly the Father, not the Son, is called God. How false this is appeareth plainly: for mention is made only of Christ, who is of the fathers according to the flesh. In 1 Timothy 3:16, “God was manifest in the flesh,” not the Father was manifest in man, as the Socinians would have it, for then there would be no mystery, no more than if it were said He was manifest in Moses. But Christ, who was seen of angels, preached unto the Gentiles, etc., who was God from eternity, was manifest in human nature; that is, the eternal Word was made flesh, John 1:14. He is “the great God and our Saviour,” Titus 2:13. “God purchased the church with His own blood,” Acts 20:28. He was “in the form of God, and thought it not robbery to be equal with God,” Philippians 2:6. Not by robbery or arrogance did He call Himself God, as did the wicked kings under the Old Testament, who desired to be called gods as associates and figures of the true God, Jesus Christ, or as Antichrist, 2 Thessalonians 2:4, or the Roman emperors, who wished to be reckoned among the gods and were called divine; but He was the true God. Nor doth it weaken this place that it saith “in the form of God,” for this expression signifieth the true God, even as “to be in the form of a servant” signifieth a true servant. It is false that Christ was in the form of God through the glory of miracles and laid aside the form of a servant, for He never laid it aside; He wrought miracles in the deepest humiliation, as is evident when He hung upon the cross and in the sepulchre itself, from whence He rose by His own power. Moreover, “in Him dwelleth all the fulness of the Godhead bodily,” Colossians 2:9, that is, not through shadows as in the Old Testament, but in truth, as truth is a body, and the ceremonies and figures of the Old Testament are shadows, Hebrews 10:1. It is folly that the Socinians would have “Godhead” signify the doctrine or worship of God; add hereto that the person of Christ is treated, not His doctrine. Finally, Christ Himself teacheth that eternal life consisteth in this, that He is acknowledged as the true God, John 17:3, “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” Most falsely do the Socinians teach that “the only true God” referreth only unto the Father and is opposed unto Jesus Christ, for both the Father and the Son are opposed unto false gods. Nor doth it aid their heresy that “the only true God” is placed first and Christ followeth; nevertheless, both are such. For a phrase of this kind, see 1 Corinthians 9:6, where, though “only” is joined immediately with Paul, yet the same that is affirmed of Paul is to be understood also of Barnabas.

III. Proof from Divine Attributes

Secondly, the divinity of Christ is proven from the divine attributes that are ascribed unto Him. For since the attributes of God are His very essence, as we have shown in its place, it followeth that he who hath the attributes of God hath the divine essence. And unto the Son is attributed:

  1. Omniscience. For He is the “Counselor” of God, Isaiah 9:6, who with the Father entered into the counsel of peace concerning the salvation of men, Zechariah 6:13, and giveth counsel and wisdom unto the church. Hence He is also called Wisdom itself, Proverbs 8, and the wisdom of God, 1 Corinthians 1:24. And it is said that upon Him resteth the spirit of wisdom and understanding, Isaiah 11:2. He is not only wise but omniscient, for He knoweth the Father, Matthew 11:27, which must be understood as divine wisdom, because He knoweth the Father as the Father knoweth the Son. Therefore He is Lord, for He knew all things, as Peter testifieth, John 21:17. He searcheth the hearts and reins, Revelation 2:23, which is said of the supreme God, Psalm 7:9, 1 Kings 8:39. Before His eyes all things are open, Hebrews 4:13.
  2. Omnipotence. In Isaiah 9:6, He is called “the mighty God.” The spirit of might rested upon Him, Isaiah 11:2. He subdueth all things unto Himself by His power, Philippians 3:21. He upholdeth all things by the word of His power, Hebrews 1:3. Therefore He is called “Almighty,” Revelation 1:8. He hath power to give life unto whom He will, John 5:21. The Socinians speak foolishly, saying that Christ’s power is independent in exercise but dependent in its principle, that is, received from the Father. For it is a manifest contradiction: dependent and independent power, since a creature is dependent in all ways; as a thing is dependent on its cause in existence, so also in operation. Moreover, Christ attributeth unto Himself the same power that the Father hath. But the Father hath independent power; therefore, the Son also.
  3. Omnipresence. He is made higher than the heavens, Hebrews 7:26. “I am with you alway, even unto the end of the world,” Matthew 28:20. “No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven,” John 3:13. Ephesians 4:9,10, for as the supreme God, He is present in heaven and on earth. “Where two or three are gathered together in my name, there am I in the midst of them,” Matthew 18:20.
  4. Eternity. ”Thou art my Son, this day have I begotten thee,” Psalm 2:7, where “this day” signifieth eternity itself, and most excellently, for eternity is always present, and thus a perpetual “today.” “His goings forth have been from of old, from everlasting,” Micah 5:2. “The Lord possessed me in the beginning of his way,” Proverbs 8:22. Therefore He is called “the Father of eternity,” Isaiah 9:6. “In the beginning was the Word,” John 1:1. He hath neither beginning of days nor end of life, Hebrews 7:3. He is the same yesterday, and today, and for ever, Hebrews 13:8. “I am Alpha and Omega, the beginning and the end,” Revelation 1:8. “Before Abraham was, I am,” John 8:58, that is, before Abraham existed (though he lived many ages afore Christ was born), not merely before Abraham was made the father of many nations, as the Socinians most wickedly twist that place. For the Jews denied that Christ existed afore Abraham, since He seemed lately born; Christ affirmeth that He existed afore, for He was eternal.

IV. Proof from Divine Works

Thirdly, it is proven from the divine works that are attributed unto Christ. That divine works are ascribed unto the Son is evident:

  1. From what hath been said of His omnipotence.
  2. From creation. For “by the word of the Lord were the heavens made,” Psalm 33:6. “All things were made by him,” John 1:3. “He upholdeth all things by the word of his power,” Hebrews 1:3. Colossians 1:16, “By him were all things created, that are in heaven, and that are in earth,” etc. These places are ill understood by the Socinians as concerning the second creation and the world renewed by the Gospel. For though the state of the church under the New Testament be called a new heaven and a new earth, Isaiah 65:17, 2 Peter 3:13, Revelation 21:1, whereby the faithful are said to be born again and a new creature, John 3:3, 2 Corinthians 5:17, yet it is denied that in those places John and Paul speak only of regeneration; for it is manifestly evident that in the whole first chapter of John’s Gospel mention is made of the first creation of the world. John striveth to prove the divinity of Christ: firstly, because Christ is eternal; secondly, because He created all things. And even if these places were understood of the regeneration of the church, it would yet follow that Christ is the true God, and the more so, since only God alone can renew the hearts of men. All absurdity is surpassed by their saying that Christ, in both creations, whether the first or the second, sustaineth only the role of an instrument; for Colossians 1:16 saith, “All things were created by him.” It would follow that God the Father Himself is an instrument, since it is said of Him also, Romans 11:36, “By him, through him, and to him, are all things,” Hebrews 2:10, 1 Corinthians 8:6. But in what sense would Christ be called the instrument of creation if He did not yet exist? For according to the Socinians, He was made only when born of Mary. And if He had existed, what could a mere creature contribute unto creation? Did He also produce bodies, spirits, and souls from nothing as an instrument? Who can understand these things? Nor could He have contributed aught unto the second creation or regeneration, for a mere creature cannot pour out the Holy Spirit, renew hearts, or give spiritual life. In the same sense, Moses, the prophets, Paul, and the other apostles would needs be called instruments of creation, and that all things were made by them, which yet is nowhere read in Holy Scripture. I say naught of the miracles of Christ: that He raised Himself from the dead, whereby He plainly demonstrated divine power, as Paul testifieth, Romans 1:4; that He ascended into heaven and sent the Holy Spirit, which are manifestly divine works.