Institutes of the Christian Religion (Vol. 1 of 2)

XX. If we descend to the later prophets, there we may freely expatiate as quite at home. For if it was not difficult to prove our point from David, Job, and Samuel, we shall do it there with much greater facility. For this is the order and economy which God observed in dispensing the covenant of his mercy, that as the course of time accelerated the period of its full exhibition, he illustrated it from day to day with additional revelations. Therefore, in the beginning, when the first promise was given to Adam, it was like the kindling of some feeble sparks. Subsequent accessions caused a considerable enlargement of the light, which continued to increase more and more, and diffused its splendour through a wide extent, till at length, every cloud being dissipated, Christ, the Sun of Righteousness, completely illuminated the whole world. There is no reason to fear, therefore, if we want the suffrages of the prophets in support of our cause, that they will fail us. But as I perceive it would be a very extensive field, which would engross more of our attention than the nature of our design will admit, – for it would furnish matter for a large volume, – and as I also think that by what has been already said, I have prepared the way even for a reader of small penetration to proceed without any difficulties, I shall abstain from a prolixity which at present is not very necessary. I shall only caution the reader to advance with the clew which we have put into his hand; namely, that whenever the prophets mention the blessedness of the faithful, scarcely any vestiges of which are discernible in the present life, he should recur to this distinction; that in order to the better elucidation of the Divine goodness, the prophets represented it to the people in a figurative manner; but that they gave such a representation of it as would withdraw the mind from earth and time, and the elements of this world, all which must ere long perish, and would necessarily excite to a contemplation of the felicity of the future spiritual life.

XXI. We will content ourselves with one example. When the Israelites, after being carried to Babylon, perceived how very much their dispersion resembled a death, they could scarcely be convinced that the prophecy of Ezekiel concerning their restitution1040 was not a mere fable; for they considered it in the same light, as if he had announced, that putrid carcasses would be restored to life. The Lord, in order to show that even that difficulty would not prevent him from displaying his beneficence, gave the prophet a vision of a field full of dry bones, which he instantaneously restored to life and vigour solely by the power of his word. The vision served indeed to correct the existing incredulity; but at the same time it reminded the Jews, how far the power of the Lord extended beyond the restoration of the people, since the mere expression of his will so easily reanimated the dry and dispersed bones. Wherefore you may properly compare that passage with another of Isaiah: “Thy dead men shall live; together with my dead body shall they arise. Awake and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.”1041

XXII. It would be absurd, however, to attempt to reduce every passage to such a canon of interpretation. For there are some places, which show without any disguise the future immortality which awaits the faithful in the kingdom of God. Such are some which we have recited, and such are many others, but particularly these two; one in Isaiah: “As the new heavens and the new earth which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcasses of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched.”1042 And another in Daniel: “At that time shall Michael stand up, the great prince which standeth for the children of thy people; and there shall be a time of trouble such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”1043

XXIII. Now, the two remaining points, that the fathers had Christ as the pledge of their covenant, and that they reposed in him all their confidence of the blessing, being less controvertible and more plain, I shall take no pains to prove them. We may safely conclude, therefore, what all the machinations of the devil can never subvert, that the Old Testament, or covenant which the Lord made with the Israelitish nation, was not limited to terrestrial things, but contained a promise of spiritual and eternal life; the expectation of which must have been impressed on the minds of all who truly consented to the covenant. Then let us drive far away from us this absurd and pernicious notion, either that the Lord proposed nothing else to the Jews, or that the Jews sought nothing else, but an abundance of food, carnal delights, flourishing wealth, external power, a numerous offspring, and whatever is esteemed valuable by a natural man. For under the present dispensation, Christ promises to his people no other kingdom of heaven, than where they may sit down with Abraham, Isaac, and Jacob;1044 and Peter asserted the Jews of his time to be heirs of the grace of the gospel, when he said that “they were the children of the prophets, and of the covenant which God made with their fathers.”1045 And that this might not only be testified in words, the Lord also proved it by a matter of fact. For on the day in which he rose from the dead, he honoured many of the saints with a participation of his resurrection, and caused them to appear in the city;1046 thus furnishing a certain assurance that whatever he did and suffered for the acquisition of eternal salvation, belonged to the faithful of the Old Testament as much as to us. For, as Peter declares, they also were endued with the same Spirit, who is the author of our regeneration to life.1047 When we are informed that the same Spirit, which is as it were a spark of immortality in us, and is therefore called in one place “the earnest of our inheritance,”1048 dwelt in a similar manner in them, how can we dare to deprive them of the inheritance of eternal life? It is therefore the more surprising, that the Sadducees formerly fell into such stupidity as to deny the resurrection, and the immortality of the soul, since they had proofs of these points from such clear testimonies of Scripture. And the folly of the whole nation of the Jews in the present age, in expecting an earthly kingdom of the Messiah, would be equally extraordinary, had not the Scriptures long before predicted that they would thus be punished for their rejection of the gospel. For it was consistent with the righteous judgment of God to strike with blindness the minds of those, who, rejecting the light of heaven when presented to them, kept themselves in voluntary darkness. Therefore they read Moses, and assiduously turn over his pages, but are prevented by an interposing veil from perceiving the light which beams in his countenance;1049 and thus it will remain covered and concealed to them, till they are converted to Christ, from whom they now endeavour as much as they can to withdraw and divert it.

Chapter XI. The Difference Of The Two Testaments

What, then, it will be said, will there be no difference left between the Old Testament and the New? and what becomes of all those passages of Scripture, where they are compared together as things that are very different? I readily admit the differences which are mentioned in the Scripture, but I maintain that they derogate nothing from the unity already established; as will be seen when we have discussed them in proper order. But the principal differences, as far as my observation or memory extends, are four in number; to which if any one choose to add a fifth, I shall not make the least objection. I assert, and engage to demonstrate, that all these are such as pertain rather to the mode of administration, than to the substance. In this view, they will not prevent the promises of the Old and New Testament from remaining the same, and the promises of both Testaments from having in Christ the same foundation. Now, the first difference is, that although it was always the will of the Lord that the minds of his people should be directed, and their hearts elevated, towards the celestial inheritance, yet, in order that they might be the better encouraged to hope for it, he anciently exhibited it for their contemplation and partial enjoyment under the figures of terrestrial blessings. Now, having by the gospel more clearly and explicitly revealed the grace of the future life, he leaves the inferior mode of instruction which he used with the Israelites, and directs our minds to the immediate contemplation of it. Those who overlook this design of God, suppose that the ancients ascended no higher than the corporeal blessings which were promised them; they so frequently hear the land of Canaan mentioned as the eminent, and indeed the only, reward for the observers of the Divine law. They hear that God threatens the transgressors of this law with nothing more severe than being expelled from the possession of that country, and dispersed into foreign lands. They see this to be nearly the whole substance of all the blessings and of all the curses pronounced by Moses. Hence they confidently conclude, that the Jews were separated from other nations, not for their own sakes, but for ours, that the Christian Church might have an image, in whose external form they could discern examples of spiritual things. But since the Scripture frequently shows, that God himself appointed the terrestrial advantages with which he favoured them for the express purpose of leading them to the hope of celestial blessings, it argued extreme inexperience, not to say stupidity, not to consider such a dispensation. The point of controversy between us and these persons, is this: they maintain that the possession of the land of Canaan was accounted by the Israelites their supreme and ultimate blessedness, but that to us, since the revelation of Christ, it is a figure of the heavenly inheritance. We, on the contrary, contend, that in the earthly possession which they enjoyed, they contemplated, as in a mirror, the future inheritance which they believed to be prepared for them in heaven.

II. This will more fully appear from the similitude which Paul has used in his Epistle to the Galatians.1050 He compares the Jewish nation to a young heir, who, being yet incapable of governing himself, follows the dictates of a tutor or a governor, to whose charge he has been committed. His application of this similitude chiefly to the ceremonies, is no objection against the propriety of its application to our present purpose. The same inheritance was destined for them as for us; but they were not of a sufficient age to be capable of entering on the possession and management of it. The Church among them was the same as among us; but it was yet in a state of childhood. Therefore the Lord kept them under this tuition, that he might give them the spiritual promises, not open and unconcealed, but veiled under terrestrial figures. Therefore, when he admitted Abraham, Isaac, and Jacob, with their posterity, to the hope of immortality, he promised them the land of Canaan as their inheritance; not that their hopes might terminate in that land, but that in the prospect of it they might exercise and confirm themselves in the hope of that true inheritance which was not yet visible. And that they might not be deceived, a superior promise was given them, which proved that country not to be the highest blessing which God would bestow. Thus Abraham is not permitted to grow indolent after having received a promise of the land, but a greater promise elevates his mind to the Lord. For he hears him saying, “Abram, I am thy shield, and thy exceeding great reward.”1051 Here we see that the Lord proposes himself to Abraham as his ultimate reward, that he may not seek an uncertain and transitory one in the elements of this world, but may consider that which can never fade away. God afterwards annexes a promise of the land, merely as a symbol of his benevolence, and a type of the heavenly inheritance. And that this was the opinion of the saints, is plain from their own language. Thus David rises from temporary blessings to that consummate and ultimate felicity. “My soul longeth, yea, even fainteth, for the courts of the Lord.”1052 “God is my portion for ever.”1053 Again: “The Lord is the portion of mine inheritance and of my cup: thou maintainest my lot.”1054 Again: “I cried unto thee, O Lord: I said, Thou art my refuge and my portion in the land of the living.”1055 Persons who venture to express themselves thus, certainly profess that in their hopes they rise above the world and all present blessings. Nevertheless the prophets frequently describe this blessedness of the future world under the type which the Lord had given them. In this sense we must understand the following passages: “The righteous shall inherit the land;”1056 “But the wicked shall be cut off from the earth;”1057 and various predictions of Isaiah, which foretell the future prosperity of Jerusalem, and the abundance that will be enjoyed in Zion. We see that all these things are inapplicable to the land of our pilgrimage, or to the earthly Jerusalem, but that they belong to the true country of the faithful, and to that celestial city, where “the Lord commanded the blessing, even life for evermore.”1058

III. This is the reason why the saints, under the Old Testament, are represented as holding this mortal life with its blessings in higher estimation than becomes us now. For although they well knew that they ought not to rest in it as the end of their course, yet when they recollected what characters of his grace the Lord had impressed on it, in order to instruct them in a manner suitable to their tender state, they felt a greater degree of pleasure in it than if they had considered it merely in itself. But as the Lord, in declaring his benevolence to the faithful by present blessings, gave them, under these types and symbols, a figurative exhibition of spiritual felicity, so, on the other hand, in corporal punishments he exemplified his judgment against the reprobate. Therefore, as the favours of God were more conspicuous in earthly things, so also were his punishments. Injudicious persons, not considering this analogy and harmony (so to speak) between the punishments and rewards, wonder at so great a variety in God, that in ancient times he was ready to avenge all the transgressions of men by the immediate infliction of severe and dreadful punishments, but now, as if he had laid aside his ancient wrath, punishes with far less severity and frequency; and on this account they almost adopt the notion of the Manichæans, that the God of the Old Testament is a different being from the God of the New. But we shall easily get rid of such difficulties, if we direct our attention to that dispensation of God, which I have observed; namely, that during that period, in which he gave the Israelites his covenant involved in some degree of obscurity, he intended to signify and prefigure the grace of future and eternal felicity by terrestrial blessings, and the grievousness of spiritual death by corporal punishments.

IV. Another difference between the Old Testament and the New consists in figures, because the former, in the absence of the truth, displayed merely an image and shadow instead of the body; but the latter exhibits the present truth and the substantial body.1059 And this is generally mentioned wherever the New Testament is opposed to the Old, but is treated more at large in the Epistle to the Hebrews than in any other place.1060 The apostle is there disputing against those who supposed that the observance of the Mosaic law could not be abolished, without being followed by the total ruin of religion. To refute this error, he adduces the prediction of the psalmist concerning the priesthood of Christ;1061 for since he has an eternal priesthood committed to him, we may argue the certain abolition of that priesthood, in which new priests daily succeeded each other.1062 But he proves the superiority of the appointment of this new Priest, because it is confirmed with an oath.1063 He afterwards adds that this transfer of the priesthood implies also a change of the covenant.1064 And he proves that this change was necessary, because such was the imbecility of the law, that it could bring nothing to perfection.1065 Then he proceeds to state the nature of this imbecility; namely, that the law prescribed external righteousnesses, consisting in carnal ordinances, which could not make the observers of them “perfect as pertaining to the conscience,” that by animal victims it could neither expiate sins nor procure true holiness.1066 He concludes, therefore, that it contained “a shadow of good things to come, but not the very image of the things;”1067 and that consequently it had no other office, but to serve as an introduction to “a better hope,”1068 which is exhibited in the gospel. Here we have to inquire in what respect the Legal covenant is compared with the Evangelical, the ministry of Christ with the ministry of Moses. For if the comparison related to the substance of the promises, there would be a great discordance between the two testaments; but as the state of the question leads us to a different point, we must attend to the scope of the apostle, in order to discover the truth. Let us, then, bring forward the covenant, which God has once made, which is eternal, and never to be abolished. The accomplishment, whence it derives its establishment and ratification, is Christ. While such a confirmation was waited for, the Lord by Moses prescribed ceremonies, to serve as solemn symbols of the confirmation. It came to be a subject of contention, whether the ceremonies ordained in the law ought to cease and give place to Christ. Now, though these ceremonies were only accidents or concomitants of the covenant, yet being the instruments of its administration, they bear the name of the covenant; as it is common to give to other sacraments the names of the things they represent. In a word, therefore, what is here called the Old Testament is a solemn method of confirming the covenant, consisting of ceremonies and sacrifices. Since it contains nothing substantial, unless we proceed further, the apostle contends that it ought to be repealed and abrogated, in order to make way for Christ, the Surety and Mediator of a better testament,1069 by whom eternal sanctification has been at once procured for the elect, and those transgressions obliterated, which remained under the law. Or, if you prefer it, take the following statement of it; that the Old Testament of the Lord was that which was delivered to the Jews, involved in a shadowy and inefficacious observance of ceremonies, and that it was therefore temporary, because it remained as it were in suspense, till it was supported by a firm and substantial confirmation; but that it was made new and eternal, when it was consecrated and established by the blood of Christ. Whence Christ calls the cup which he gives to his disciples in the supper, “the cup of the New Testament in his blood;”1070 to signify that when the testament of God is sealed with his blood, the truth of it is then accomplished, and thus it is made new and eternal.

V. Hence it appears in what sense the apostle said, that the Jews were conducted to Christ by the tuition of the law, before he was manifested in the flesh.1071 He confesses also that they were children and heirs of God, but such as, on account of their age, required to be kept under the care of a tutor.1072 For it was reasonable that before the Sun of Righteousness was risen, there should be neither such a full blaze of revelation, nor such great clearness of understanding. Therefore the Lord dispensed the light of his word to them in such a manner, that they had yet only a distant and obscure prospect of it. Paul describes this slenderness of understanding as a state of childhood, which it was the Lord's will to exercise in the elements of this world and in external observances, as rules of puerile discipline, till the manifestation of Christ, by whom the knowledge of the faithful was to grow to maturity. Christ himself alluded to this distinction, when he said, “The law and the prophets were until John: since that time the kingdom of God is preached.”1073 What discoveries did Moses and the prophets make to their contemporaries? They afforded them some taste of that wisdom which was in after times to be clearly manifested, and gave them a distant prospect of its future splendour. But when Christ could be plainly pointed out, the kingdom of God was revealed. For in him are discovered “all the treasures of wisdom and knowledge,”1074 by which we penetrate almost into the furthest recesses of heaven.

VI. Nor is it any objection to our argument, that scarcely a person can be found in the Christian Church, who is to be compared with Abraham in the excellency of his faith; or that the prophets were distinguished by such energy of the Spirit as, even at this day, is sufficient to illuminate the whole world. For our present inquiry is, not what grace the Lord has conferred on a few, but what is the ordinary method which he has pursued in the instruction of his people; such as is found even among the prophets themselves, who were endued with peculiar knowledge above others. For their preaching is obscure, as relating to things very distant, and is comprehended in types. Besides, notwithstanding their wonderful eminence in knowledge, yet because they were under a necessity of submitting to the same tuition as the rest of the people, they are considered as sustaining the character of children as well as others. Finally, none of them possessed knowledge so clear as not to partake more or less of the obscurity of the age. Whence this observation of Christ: “Many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.”1075 “Blessed are your eyes, for they see; and your ears, for they hear.”1076 And, indeed, it is reasonable that the presence of Christ should be distinguished by the prerogative of introducing a clearer revelation of the mysteries of heaven. To the same purpose also is the passage, which we have before cited from the First Epistle of Peter, that it was revealed to them, that the principal advantage of their labours would be experienced in our times.1077

VII. I come now to the third difference, which is taken from Jeremiah, whose words are these: “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was a husband to them, saith the Lord; but this shall be the covenant that I will make with the house of Israel. After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more.”1078 From this passage the apostle took occasion to institute the following comparison between the law and the gospel: he calls the former a literal, the latter a spiritual doctrine; the former, he says, was engraven on tables of stone, but the latter is inscribed on the heart;1079 the former was the preaching of death, but the latter of life; the former was the ministration of condemnation, but the latter of righteousness; the former is abolished, but the latter remains. As the design of the apostle was to express the sense of the prophet, it will be sufficient for us to consider the language of one of them, in order to discover the meaning of both. There is, however, some difference between them. For the apostle speaks of the law in less honourable terms than the prophet does; and that not simply with respect to the law itself, but, because there were some disturbers, who were full of improper zeal for the law, and by their perverse attachment to the ceremonies obscured the glory of the gospel, he disputes concerning the nature of the law with reference to their error and foolish affection for it. This peculiarity in Paul, therefore, will be worthy of our observation. Both of them, as they contrast the Old and New Testaments with each other, consider nothing in the law, but what properly belongs to it. For example, the law contains frequent promises of mercy; but as they are borrowed from another dispensation, they are not considered as part of the law, when the mere nature of the law is the subject of discussion. All that they attribute to it is, that it enjoins what is right, and prohibits crimes; that it proclaims a reward for the followers of righteousness, and denounces punishments against transgressors; but that it neither changes nor corrects the depravity of heart which is natural to all men.