Book Second · Chapter 10 · The Resemblance Between The Old Testament And The New. · 1

This chapter consists of four parts. I. The sum, utility, and necessity of this discussion, sec. 1. II. A proof that, generally speaking, the old and new dispensations are in reality one, although differently administered. Three points in which the two dispensations entirely agree, sec. 2-4. III. The Old Testament, as well as the New, had regard to the hope of immortality and a future life, whence two other resemblances or points of agreement follow--viz. that both were established by the free mercy of God, and confirmed by the intercession of Christ. This proved by many arguments, passages of Scripture, and examples, see. 5-23. IV. Conclusion of the whole chapter, where, for fuller confirmation, certain passages of Scripture are produced. Refutation of the cavils of the Sadducees and other Jews.

Sections.

1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists.

2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree.

3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered.

4. The other two points of resemblance--viz. that both covenants were established in the mercy of God, and confirmed by the mediation of Christ.

5. The first of these points of resemblance being the foundation of the other two, a lengthened proof is given of it. The first argument taken from a passage, in which Paul, showing that the sacraments of both dispensations had the same meaning, proves that the condition of the ancient church was similar to ours.

6. An objection from John 6:49--viz. that the Israelites ate manna in the wilderness, and are dead, whereas Christians eat the flesh of Christ, and die not. Answer reconciling this passage of the Evangelist with that of the Apostle.

7. Another proof from the Law and the Prophets--viz. the power of the divine word in quickening souls before Christ was manifested. Hence the believing Jews were raised to the hope of eternal life.

8. Third proof from the form of the covenant, which shows that it was in reality one both before and after the manifestation of Christ in the flesh.

9. Confirmation of the former proof from the clear terms in which the form is expressed. Another confirmation derived from the former and from the nature of God.

10. Fourth proof from examples. Adam, Abel, and Noah, when tried with various temptations, neglecting the present, aspired with living faith and invincible hope to a better life. They, therefore, had the same aim as believers under the Gospel.

11. Continuation of the fourth proof from the example of Abraham, whose call and whole course of life shows that he ardently aspired to eternal felicity. Objection disposed of.

12. Continuation of the fourth proof from the examples of Isaac and Jacob.

13. Conclusion of the fourth proof. Adam, Abel, Noah, Abraham, Isaac, Jacob, and others under the Law, looked for the fulfilment of the divine promises not on the earth, but in heaven. Hence they termed this life an earthly pilgrimage, and desired to be buried in the land of Canaan, which was a figure of eternal happiness.

14. A fifth proof from Jacob's earnestness to obtain the birth-right. This shows a prevailing desire of future life. This perceived in some degree by Balaam.

15. A sixth proof from David, who expects such great things from the Lord, and yet declares the present life to be mere vanity.

16. A seventh proof also from David. His descriptions of the happiness of believers could only be realised in a future state.

17. An eighth proof from the common feeling and confession of all the pious who sought by faith and hope to obtain in heaven what they did not see in the present shadowy life.

18. A continuation and confirmation of the former proof from the exultation of the righteous, even amid the destruction of the world.

19. A ninth proof from Job, who spoke most distinctly of this hope. Two objections disposed of.

20. A tenth proof from the later Prophets, who taught that the happiness of the righteous was placed beyond the limits of the present life.

21. This clearly established by Ezekiel's vision of the dry bones, and a passage in Isaiah.

22. Last proof from certain passages in the Prophets, which clearly show the future immortality of the righteous in the kingdom of heaven.

23. Conclusion of the whole discussion concerning the similarity of both dispensations. For fuller confirmation, four passages of Scripture produced. Refutation of the error of the Sadducees and other Jews, who denied eternal salvation and the sure hope of the Church.

1. From what has been said above, it must now be clear, that all whom, from the beginning of the world, God adopted as his peculiar people, were taken into covenant with him on the same conditions, and under the same bond of doctrine, as ourselves; but as it is of no small importance to establish this point, I will here add it by way of appendix, and show, since the Fathers were partakers with us in the same inheritance, and hoped for a common salvation through the grace of the same Mediator, how far their condition in this respect was different from our own. For although the passages which we have collected from the Law and the Prophets for the purpose of proof, make it plain that there never was any other rule of piety and religion among the people of God; yet as many things are written on the subject of the difference between the Old and New Testaments in a manner which may perplex ordinary readers, it will be proper here to devote a special place to the better and more exact discussion of this subject. This discussion, which would have been most useful at any rate, has been rendered necessary by that monstrous miscreant, Servetus, and some madmen of the sect of the Anabaptists, who think of the people of Israel just as they would do of some herd of swine, absurdly imagining that the Lord gorged them with temporal blessings here, and gave them no hope of a blessed immortality. Let us guard pious minds against this pestilential error, while we at the same time remove all the difficulties which are wont to start up when mention is made of the difference between the Old and the New Testaments. By the way also, let us consider what resemblance and what difference there is between the covenant which the Lord made with the Israelites before the advent of Christ, and that which he has made with us now that Christ is manifested.

2. It is possible, indeed, to explain both in one word. The covenant made with all the fathers is so far from differing from ours in reality and substance, that it is altogether one and the same: still the administration differs. But because this brief summary is insufficient to give any one a full understanding of the subject, our explanation to be useful must extend to greater length. It were superfluous, however, in showing the similarity, or rather identity, of the two dispensations, again to treat of the particulars which have already been discussed, as it were unseasonable to introduce those which are still to be considered elsewhere. What we propose to insist upon here may be reduced to three heads:--First, That temporal opulence and felicity was not the goal to which the Jews were invited to aspire, but that they were admitted to the hope of immortality, and that assurance of this adoption was given by immediate communications, by the Law and by the Prophets. Secondly, That the covenant by which they were reconciled to the Lord was founded on no merits of their own, but solely on the mercy of God, who called them; and, thirdly, That they both had and knew Christ the Mediator, by whom they were united to God, and made capable of receiving his promises. The second of these, as it is not yet perhaps sufficiently understood, will be fully considered in its own place (Book 3 chap. 15-18). For we will prove by many clear passages in the Prophets, that all which the Lord has ever given or promised to his people is of mere goodness and indulgence. The third also has, in various places, been not obscurely demonstrated. Even the first has not been left unnoticed.

3. As the first is most pertinent to the present subject, and is most controverted, we shall enter more fully into the consideration of it, taking care, at the same time, where any of the others requires explanations to supply it by the way, or afterwards add it in its proper place. The Apostle, indeed, removes all doubt when he says that the Gospel which God gave concerning his Son, Jesus Christ, "he had promised aforetime by his prophets in the holy Scriptures," (Rom. 1:2). And again, that "the righteousness of God without the law is manifested, being witnessed by the law and the prophets," (Rom. 3:21). For the Gospel does not confine the hearts of men to the enjoyment of the present life, but raises them to the hope of immortality; does not fix them down to earthly delights, but announcing that there is a treasure laid up in heaven, carries the heart thither also. For in another place he thus explains, "After that ye believed [the Gospel,] ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance unto the redemption of the purchased possession," (Eph. 1:13, 14). Again, "Since 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," (Col. 1:4). Again, "Whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ," (2 Thess. 2:14). Whence also it is called the word of salvation and the power of God, with salvation to every one that believes, and the kingdom of heaven. But if the doctrine of the Gospel is spiritual, and gives access to the possession of incorruptible life, let us not suppose that those to whom it was promised and declared altogether neglected the care of the soul, and lived stupidly like cattle in the enjoyment of bodily pleasures. Let no one here quibble and say, that the promises concerning the Gospel, which are contained in the Law and the Prophets, were designed for a new people. For Paul, shortly after making that statement concerning the Gospel promised in the Law, adds, that "whatsoever things the law saith, it saith to those who are under the law." I admit, indeed, he is there treating of a different subject, but when he said that every thing contained in the Law was directed to the Jews, he was not so oblivious as not to remember what he had said a few verses before of the Gospel promised in the Law. Most clearly, therefore, does the Apostle demonstrate that the Old Testament had special reference to the future life, when he says that the promises of the Gospel were comprehended under it.