[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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It was foretold, both under the Old and New Testaments, that the Christian Church should have divers fates. Though the fates of the Church be divers and greatly varied, yet they may be reduced to seven chief ones, which are also wont to be called the seven periods. For elsewhere in the Old Testament through the prophets, and especially through John in the Apocalypse, seven periods, or seven divers fates of the Church of the New Testament, are set forth by the seven churches, seven seals, and seven trumpets. Of which periods we have spoken somewhat in Part I, Chapter V, Thesis X, and the following, where we treated of the interpretations of Holy Scripture.
Through almost all the periods, but especially through the second, third, fourth, fifth, and sixth, the Church hath had, and hitherto hath, not only Christ, but also Antichrist. Since he is the greatest enemy of Christ and His Church, we must now treat of him.
Antichrist, as is known, being a Greek word (Antichristos), may be taken either for him who acteth in the stead of Christ, or who is contrary and hostile to Christ. In both senses he may be understood: first, as he calleth himself the vicar of Christ; then, as he is in truth His enemy and antikeimenos (opposer).
Antichrists are called all those who oppose themselves to the doctrine of Jesus Christ. Hence also many Antichrists are named, not one only (1 John 2:18), who even then, in the time of the Apostles, existed. Nevertheless, Antichrist is wont to be spoken of as one only, exochōs(preeminently). He is also called the man of sin, the son of perdition, and antikeimenos (2 Thessalonians 2:3), who was to come in the time of the Apostles; the unrighteous one (pseudochristos, Matthew 24:24); the foolish shepherd (Zechariah 11:15); the head that shall be broken (Psalm 110:6); the false prophet, the beast (Revelation 13); and Death (Revelation 6:8; 20).
The first Antichrist was the first man born of a woman, to wit, Cain. For he was a justifier, as all Antichrists are wont to be, whosoever they be that have existed. For he hated his brother because through faith in Christ he offered, and his sacrifice was acceptable to God; wherefore he slew his brother, which is wont to be familiar to Antichrist in all times. Hence the slaughters, murders, and so many martyrdoms (Genesis 4; Hebrews 11). In the time of Enoch until Noah, Antichrists may be called all those who opposed themselves to the true faithful, and who were called the sons of men, in opposition to the sons of God (Genesis 6). So also Pharaoh, king of Egypt, and Balaam, king of Babylon, and all the princes and kings who were enemies of Israel. But here the question is of the Antichrist foretold under the New Testament.
Therefore, under the New Testament, Antichrists are called: