[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.
Table of Contents:
<aside>
</aside>
Having examined the justice of God, it followeth that we also speak of His truth. That God is true appeareth from all His words and works: “Right is the word of God, and every work is in faith,” Psalm 33:4. He is also faithful, 2 Corinthians 1:18, and true, whereas every man becometh a liar, Romans 3:4. Hence He is called ἀψευδής (without falsehood), Titus 1:2, and the true God, John 17:3. He is אלהי אמן (God of truth), Psalm 65:16.
The truth of God is the fountain and cause of all truth, so that without God nothing can be conceived which hath not all its essence, nature, and truth from the will of God. But no thing could come before His will unto His intellect, that He might will it:
Let them beware, therefore, who say that not all goodness and truth of things depend on the will and decree of God, lest they feign to themselves those absurd concepts whereby they conceive things eternal before the will of God, and so independent of God, whence the highest perfection of God, His absolute dominion, primacy, and providence are overthrown.
From this truth, or veracity, of God followeth His faithfulness, which is His constancy in promises and threatenings, for God is faithful and just, 1 John 1:9; Psalm 143:2. It followeth not that God dealeth not seriously with man:
Therefore, in such commands, more regard is to be had to the purpose of God and that precept than to His decree and hidden counsel, which we know not.
From the same veracity of God it followeth that it is impossible for God to deceive man; since He hath so created us that we can discern the true from the false, yea, so that we cannot but assent to those things which we perceive clearly and distinctly, nay, so that we cannot for a moment doubt of them. What? We would make God Himself a liar if we would not assent to things clearly and distinctly perceived. Were it not madness not to assent to these truths: twice two make four; if equals be taken from equals, the remainders shall be equal; a triangle hath three angles equal to two right angles; the whole is greater than its part; I think, therefore I am a thinking thing; the sun illuminateth all things, therefore it shineth; I touch this book, therefore I have it in my hands, etc.? Would not God, who gave us such ideas, be accused of deceit? Whence it most manifestly appeareth that it is impossible for us to be deceived whensoever we judge of anything clearly and distinctly perceived. For this is the only way by which God manifesteth all truth, whether in theological or in natural things, unto the consciences of men, as Paul speaketh, 2 Corinthians 4:2.
But since that clear and distinct perception is the very light of God and His testimony, whereby He manifesteth Himself and His truth unto our conscience, it is most certain that the conscience can neither be deceived nor deceive: which truth, not without cause, we shall now more fully examine. For by conscience we understand nothing else than that most clear light, by which not only we know all our thoughts, but by which also we are most fully persuaded of the truth of things revealed in the Word of God or in sound reason, so that not even the least contradiction or doubt can any longer have place in our mind. For it is most certain that there be certain and undoubted truths, whether revealed in nature or in Scripture. As in natural things: I touch this book; the sun is bright and hot; the whole is greater than its part; I think of a man or a dog; I think, therefore I am a thinking thing; twice two make four. In theological things: I have the idea of a being most perfect; I know that I have read in Holy Scripture: God created heaven and earth; Christ was born of the virgin Mary, died, was buried, rose again, and ascended into heaven, and an infinite number of such like, whereof there can be no doubt, so that if any would deny them, he should be said to be mad and to labor under manifest frenzy. But that most evident light, whereby we see such truths most clearly, is properly to be called conscience.