CHAPTER X.01

Chapter X. The Similarity Of The Old And New Testaments.

From the preceding observations it may now be evident, that all those persons, from the beginning of the world, whom God has adopted into the society of his people, have been federally connected with him by the same law and the same doctrine which are in force among us: but because it is of no small importance that this point be established, I shall show, by way of appendix, since the fathers were partakers with us of the same inheritance, and hoped for the same salvation through the grace of our common Mediator, how far their condition in this connection was different from ours. For though the testimonies we have collected from the law and the prophets in proof of this, render it sufficiently evident that the people [pg 386] of God have never had any other rule of religion and piety, yet because some writers have raised many disputes concerning the difference of the Old and New Testaments, which may occasion doubts in the mind of an undiscerning reader, we shall assign a particular chapter for the better and more accurate discussion of this subject. Moreover, what would otherwise have been very useful, has now been rendered necessary for us by Servetus and some madmen of the sect of the Anabaptists, who entertain no other ideas of the Israelitish nation, than of a herd of swine, whom they pretend to have been pampered by the Lord in this world, without the least hope of a future immortality in heaven. To defend the pious mind, therefore, from this pestilent error, and at the same time to remove all difficulties which may arise from the mention of a diversity between the Old and New Testaments, let us, as we proceed, examine what similarity there is between them, and what difference; what covenant the Lord made with the Israelites, in ancient times, before the advent of Christ, and what he has entered into with us since his manifestation in the flesh.

II. And, indeed, both these topics may be despatched in one word. The covenant of all the fathers is so far from differing substantially from ours, that it is the very same; it only varies in the administration. But as such extreme brevity would not convey to any man a clear understanding of the subject, it is necessary, if we would do any good, to proceed to a more diffuse explication of it. But in showing their similarity, or rather unity, it will be needless to recapitulate all the particulars which have already been mentioned, and unseasonable to introduce those things which remain to be discussed in some other place. We must here insist chiefly on three principal points. We have to maintain, First, that carnal opulence and felicity were not proposed to the Jews as the mark towards which they should ultimately aspire, but that they were adopted to the hope of immortality, and that the truth of this adoption was certified to them by oracles, by the law, and by the prophets. Secondly, that the covenant, by which they were united to the Lord, was founded, not on any merits of theirs, but on the mere mercy of God who called them. Thirdly, that they both possessed and knew Christ as the Mediator, by whom they were united to God, and became partakers of his promises. The second of these points, as perhaps it is not yet sufficiently known, shall be demonstrated at large in its proper place. For we shall prove by numerous and explicit testimonies of the prophets, that whatever blessing the Lord ever gave or promised to his people, proceeded from his indulgent goodness. The third point has been clearly demonstrated in several places. And we have not wholly neglected the first.

III. In discussing the first point, therefore, because it principally belongs to the present argument, and is the grand subject of their controversy against us, we will use the more diligent application; yet in such a manner, that if any thing be wanting to the explication of the others, it may be supplied as we proceed, or added afterwards in a suitable place. Indeed, the apostle removes every doubt respecting all these points, when he says, that God the Father “promised afore by his prophets in the holy Scriptures, the gospel concerning his Son,”949 which he promulgated in the appointed time: and again, that the righteousness of faith, which is revealed in the gospel, is “witnessed by the law and the prophets.”950 For the gospel does not detain men in the joy of the present life, but elevates them to the hope of immortality; does not fasten them to terrestrial delights, but announcing to them a hope reserved in heaven, does as it were transport them thither. For this is the description which he gives in another place: “In whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession.”951 Again: “We heard of your faith in Christ Jesus, and of the love which ye have to all the saints, for the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel.”952 Again: “He called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.”953 Whence it is called “the word of salvation,” and “the power of God to the salvation of believers,” and “the kingdom of heaven.” Now, if the doctrine of the gospel be spiritual, and open a way to the possession of an immortal life, let us not suppose that they, to whom it was promised and announced, were totally negligent and careless of their souls, and stupefied in the pursuit of corporeal pleasures. Nor let any one here cavil, that the promises which are recorded in the law and the prophets, respecting the gospel, were not designed for the Jews. For just after having spoken of the gospel being promised in the law, he adds, “that what things soever the law saith, it saith to them who are under the law.”954 This was in another argument, I grant; but when he said that whatever the law inculcates truly belonged to the Jews, he was not so forgetful as not to remember what he had affirmed, a few verses before, concerning the gospel promised in the law. By declaring that the Old Testament contained evangelical promises, therefore, the apostle most clearly demonstrates that it principally related to a future life.

IV. For the same reason it follows, that it was founded on [pg 388] the free mercy of God, and confirmed by the mediation of Christ. For even the preaching of the gospel only announces, that sinners are justified by the paternal goodness of God, independently of any merit of their own; and the whole substance of it terminates in Christ. Who, then, dares to represent the Jews as destitute of Christ,—them with whom we are informed the evangelical covenant was made, of which Christ is the sole foundation? Who dares to represent them as strangers to the benefit of a free salvation, to whom we are informed the doctrine of the righteousness of faith was communicated? But not to be prolix in disputing on a clear point, we have a remarkable expression of the Lord: “Abraham rejoiced to see my day; and he saw it, and was glad.”955 And what Christ there declares concerning Abraham, the apostle shows to have been universal among the faithful, when he says that Christ remains “the same yesterday, and to-day, and for ever.”956 For he there speaks, not only of the eternal Divinity of Christ, but of his power, which has been perpetually manifested to the faithful. Wherefore both the blessed Virgin and Zachariah declare, in their songs, that the salvation revealed in Christ is a performance of the promises which the Lord had made to Abraham and the patriarchs.957 If the Lord, in the manifestation of Christ, faithfully performed his ancient oath, it cannot be denied that the end of the Old Testament was always in Christ and eternal life.