CHAPTER XI.02

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 [pg 409] 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 [pg 411] 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