Institutes of the Christian Religion (Vol. 1 of 2)
TextChapter IX. Christ, Though Known To The Jews Under The Law, Yet Clearly Revealed Only In The Gospel
As it was not without reason, or without effect, that God was pleased, in ancient times, to manifest himself as a Father by means of expiations and sacrifices, and that he consecrated to himself a chosen people, there is no doubt that he was known, even then, in the same image in which he now appears to us with meridian splendour. Therefore Malachi, after having enjoined the Jews to attend to the law of Moses, and to persevere in the observance of it, (because after his death there was to be an interruption of the prophetical office,) immediately announces, that “the Sun of righteousness shall arise.”920 In this language he suggests, that the law tended to excite in the pious an expectation of the Messiah that was to come, and that at his advent there was reason to hope for a much greater degree of light. For this reason Peter says that “the Prophets have inquired and searched diligently concerning the salvation,” which is now manifested in the gospel; and that “it was revealed to them, that not unto themselves, but unto us, they did minister the things which are now reported unto you by them that have preached the gospel unto you.”921 Not that their instructions were useless to the ancient people, or unprofitable to themselves, but because they did not enjoy the treasure, which God through their hands has transmitted to us. For in the present day, the grace, which was the subject of their testimony, is familiarly exhibited before our eyes; and whereas they had but a small taste, we have offered to us a more copious fruition of it. Therefore Christ, who asserts that “Moses wrote of him,”922 nevertheless extols that measure of grace in which we excel the Jews. Addressing his disciples, he says, “Blessed are your eyes, for they see; and your ears, for they hear.”923 “For I tell you, that 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.”924 This is no small recommendation of the evangelical revelation, that God has preferred us to those holy fathers who were eminent for singular piety. To this declaration that other passage is not at all repugnant, where Christ says, “Abraham saw my day, and was glad.”925 For though his prospect of a thing so very remote was attended with much obscurity, yet there was nothing wanting to the certainty of a well founded hope; and hence that joy which accompanied the holy patriarch even to his death. Neither does this assertion of John the Baptist, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him,”926 exclude the pious, who had died before his time, from a participation of the understanding and light which shine in the person of Christ; but, comparing their condition with ours, it teaches us that we have a clear manifestation of those mysteries, of which they had only an obscure prospect through the medium of shadows; as the author of the Epistle to the Hebrews more copiously and excellently shows, that “God, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son.”927 Therefore, though the only begotten Son, who is now to us “the brightness of the glory, and the express image of the person,”928 of God the Father, was formerly known to the Jews, as we have elsewhere shown by a quotation from Paul, that he was the leader of their ancient deliverance from Egypt; yet this also is a truth, which is asserted by the same Paul in another place, that “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.”929 For when he appeared in this his image, he made himself visible, as it were, in comparison with the obscure and shadowy representation of him which had been given before. This renders the ingratitude and obstinacy of those, who shut their eyes amid this meridian blaze, so much the more vile and detestable. And therefore Paul says that Satan, “the god of this world, hath blinded their minds, lest the light of the glorious gospel of Christ should shine unto them.”930
II. Now, I understand the gospel to be a clear manifestation of the mystery of Christ. I grant indeed, since Paul styles the gospel the doctrine of faith,931 that whatever promises we find in the law concerning the gracious remission of sins, by which God reconciles men to himself, are accounted parts of it. For he opposes faith to those terrors which torment and harass the conscience, if salvation is to be sought by works. Whence it follows, that taking the word gospel in a large sense, it comprehends all those testimonies, which God formerly gave to the fathers, of his mercy and paternal favour; but it is more eminently applicable to the promulgation of the grace exhibited in Christ. This acceptation is not only sanctioned by common use, but supported by the authority of Christ and the Apostles. Whence it is properly said of him, that he “preached the gospel of the kingdom.”932 And Mark introduces himself with this preface: “The beginning of the gospel of Jesus Christ.” But it is needless to collect more passages to prove a thing sufficiently known. Christ, then, by his advent, “hath brought life and immortality to light through the gospel.”933 By these expressions Paul means, not that the fathers were immerged in the shades of death, till the Son of God became incarnate; but, claiming for the gospel this honourable prerogative, he teaches that it is a new and unusual kind of legation, in which God has performed those things that he had promised, that the truth of the promises might appear in the person of his Son. For though the faithful have always experienced the truth of the assertion of Paul, that “all the promises of God in him are Yea, and in him Amen,”934 because they have been sealed in their hearts, yet, since he has completed in his body all the parts of our salvation, the lively exhibition of those things has justly obtained new and singular praise. Hence this declaration of Christ: “Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.”935 For though he seems to allude to the ladder which the patriarch Jacob saw in a vision, yet he displays the superior excellence of his advent by this character – that he has opened the gate of heaven to give us free admittance into it.
III. Nevertheless, we must beware of the diabolical imagination of Servetus, who, while he designs to extol the magnitude of the grace of Christ, or at least professes such a design, totally abolishes all the promises, as though they were terminated together with the law. He pretends, that by faith in the gospel we receive the completion of all the promises; as though there were no distinction between us and Christ. I have just observed, that Christ left nothing incomplete of all that was essential to our salvation; but it is not a fair inference, that we already enjoy the benefits procured by him; for this would contradict the declaration of Paul, that “hope is laid up for us.”936 I grant, indeed, that when we believe in Christ, we at the same time pass from death to life; but we should also remember the observation of John, that though “we are now the sons of God, it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him; for we shall see him as he is.”937 Though Christ, therefore, offers us in the gospel a present plenitude of spiritual blessings, yet the fruition of them is concealed under the custody of hope, till we are divested of our corruptible body, and transfigured into the glory of him who has gone before us. In the mean time, the Holy Spirit commands us to rely on the promises; and his authority we ought to consider sufficient to silence all the clamours of Servetus. For according to the testimony of Paul, “godliness hath promise of the life that now is, and of that which is to come;”938 and therefore he boasts of being an Apostle of Christ; “according to the promise of life which is in Christ Jesus.”939 In another place he apprizes us that we have the same promises which were given to the saints in former times.940 Finally, he represents it as the summit of felicity, that we are sealed with the Holy Spirit of promise.941 Nor, indeed, have we otherwise any enjoyment of Christ, any further than as we embrace him invested with his promises. Hence it is, that he dwells in our hearts, and yet we live like pilgrims at a distance from him; because “we walk by faith, and not by sight.” Nor is there any contrariety in these two positions, that we possess in Christ all that belongs to the perfection of the life of heaven, and yet that faith is a vision of invisible blessings. Only there is a difference to be observed in the nature or quality of the promises; because the gospel affords a clear discovery of that which the law has represented in shadows and types.
IV. This likewise evinces the error of those who never make any other comparison between the Law and the Gospel, than between the merit of works and the gratuitous imputation of righteousness. This antithesis, I grant, is by no means to be rejected; because Paul by the word law frequently intends the rule of a righteous life, in which God requires of us what we owe to him, affording us no hope of life, unless we fulfil every part of it, and, on the contrary, annexing a curse if we are guilty of the smallest transgression. This is the sense in which he uses it in those passages, where he argues that we are accepted by God through grace, and are accounted righteous through his pardon of our sins, because the observance of the law, to which the reward is promised, is not to be found in any man. Paul, therefore, justly represents the righteousness of the law and that of the gospel as opposed to each other. But the gospel has not succeeded the whole law, so as to introduce a different way of salvation; but rather to confirm and ratify the promises of the law, and to connect the body with the shadows. For when Christ says that “the law and the prophets were until John,” he does not abandon the fathers to the curse which the slaves of the law cannot escape; he rather implies that they were only initiated in the rudiments of religion, so that they remained far below the sublimity of the evangelical doctrine. Wherefore, when Paul calls the gospel “the power of God unto salvation to every one that believeth,” he afterwards adds that it is “witnessed by the law and the prophets.”942 But at the end of the same Epistle, although he asserts that the preaching of Jesus Christ is “the revelation of the mystery which was kept secret since the world began,” he qualifies this sentiment with the following explication – that it “is now made manifest, and by the Scriptures of the prophets made known to all nations.”943 Hence we conclude, that when mention is made of the whole law, the gospel differs from it only with respect to a clear manifestation; but on account of the inestimable plenitude of grace, which has been displayed to us in Christ, the celestial kingdom of God is justly said to have been erected in the earth at his advent.
V. Now, John was placed between the Law and the Gospel, holding an intermediate office connected with both. For though, in calling Christ “the Lamb of God” and “the victim for the expiation of sins,”944 he preached the substance of the gospel; yet, because he did not clearly express that incomparable power and glory which afterwards appeared in his resurrection, Christ affirms that he is not equal to the Apostles. This is his meaning in the following words: “Among them that are born of women, there hath not risen a greater than John the Baptist: notwithstanding, he that is least in the kingdom of heaven is greater than he.”945 For he is not there commending the persons of men, but after having preferred John to all the prophets, he allots the highest degree of honour to the preaching of the gospel, which we have elsewhere seen is signified by “the kingdom of heaven.” When John himself said that he was only a “voice,”946 as though he were inferior to the prophets, this declaration proceeded not from a pretended humility; he meant to signify that he was not intrusted with a proper embassy, but acted merely in the capacity of a herald, according to the prediction of Malachi: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.”947 Nor indeed, through the whole course of his ministry, did he aim at any thing but procuring disciples for Christ, which he also proves from Isaiah to have been the commission given him by God. In this sense he was called by Christ “a burning and a shining light,”948 because the full day had not yet arrived. Yet this is no reason why he should not be numbered among the preachers of the gospel, as he used the same baptism which was afterwards delivered to the apostles. But it was not till after Christ was received into the celestial glory, that the more free and rapid progress of the apostles completed what John had begun.
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 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 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.
V. Moreover the apostle makes the Israelites equal to us, not only in the grace of the covenant, but also in the signification of the sacraments. For when he means to adduce examples of the punishments with which the Scripture states them to have been formerly chastised, in order to deter the Corinthians from running into similar crimes, he begins by premising, that we have no reason to arrogate any preëminence to ourselves, which can deliver us from the Divine vengeance inflicted on them; since the Lord not only favoured them with the same benefits, but illustrated his grace among them by the same symbols;958 as though he had said, If ye confide in being beyond the reach of danger, because both baptism by which you have been sealed, and the supper which you daily receive, have excellent promises, while at the same time you despise the Divine goodness, and live licentious lives, – know ye, that the Jews also were not destitute of such symbols, though the Lord inflicted on them his severest judgments. They were baptized in their passage through the sea, and in the cloud by which they were protected from the fervour of the sun. Our opponents maintain that passage to have been a carnal baptism, corresponding in some degree to our spiritual one. But if that were admitted, the apostle's argument would not proceed; for his design here is to prevent Christians from supposing that they excel the Jews in the privilege of baptism. Nor is what immediately follows, that they “did all eat the same spiritual meat, and did all drink the same spiritual drink,” which he interprets of Christ, liable to this cavil.
VI. To invalidate this declaration of Paul, they object the assertion of Christ, “Your fathers did eat manna in the wilderness, and are dead. If any man eat of this bread, (that is, my flesh,) he shall live for ever.”959 But the two passages are reconciled without any difficulty. The Lord, because he was addressing auditors who only sought to be satisfied with corporeal sustenance, but were unconcerned about food for the soul, accommodates his discourse in some measure to their capacity, and institutes a comparison between manna and his own body, particularly to strike their senses. They demand that in order to acquire authority to himself, he should prove his power by some miracle, such as Moses performed in the desert, when he obtained manna from heaven. In the manna, however, they had no idea of any thing but a remedy for corporeal hunger, with which the people were then afflicted. They did not penetrate to that sublimer mystery of which Paul treats. Christ, therefore, to demonstrate the superiority of the blessing they ought to expect from him, to that which they said their fathers had received from Moses, makes this comparison: If it be in your opinion a great and memorable miracle, that the Lord, to prevent his people from perishing in the wilderness, supplied them, by means of Moses, with heavenly food, which served them as a temporary sustenance, – hence conclude how much more excellent that food must be, which communicates immortality. We see, then, why the Lord omitted the principal thing designed by the manna, and only remarked the lowest advantage that resulted from it. It was because the Jews, as if with an intention of reproaching him, contrasted him with Moses, who had supplied the necessities of the people with manna. He replies, that he is the dispenser of a far superior favour, in comparison with which the corporeal sustenance of the people, the sole object of their great admiration, deserves to be considered as nothing. Knowing that the Lord, when he rained manna from heaven, not only poured it down for the support of their bodies, but likewise dispersed it as a spiritual mystery, to typify that spiritual vivification which is experienced in Christ, Paul does not neglect that view of the subject which is most deserving of consideration. Wherefore it is certainly and clearly proved, that the same promises of an eternal and heavenly life, with which the Lord now favours us, were not only communicated to the Jews, but even sealed and confirmed by sacraments truly spiritual. This subject is argued at length by Augustine against Faustus the Manichæan.
VII. But if the reader would prefer a recital of testimonies from the law and the prophets, to show him that the spiritual covenant was common also to the fathers, as we have heard from Christ and his apostles, – I will attend to this wish, and that with the greater readiness, because our adversaries will thereby be more decisively confuted, and will have no pretence for any future cavil. I will begin with that demonstration, which, though I know the Anabaptists will superciliously deem it futile and almost ridiculous, yet will have considerable weight with persons of docility and good understanding. And I take it for granted, that there is such a vital efficacy in the Divine word as to quicken the souls of all those whom God favours with a participation of it. For the assertion of Peter has ever been true, that it is “an incorruptible seed, which abideth for ever;”960 as he also concludes from the words of Isaiah.961 Now, when God anciently united the Jews with himself in this sacred bond, there is no doubt that he separated them to the hope of eternal life. For when I say, that they embraced the word which was to connect them more closely with God, I advert not to that general species of communication with him, which is diffused through heaven and earth, and all the creatures in the universe, which although it animates all things according to their respective natures, yet does not deliver from the necessity of corruption. I refer to that particular species of communication, by which the minds of the pious are enlightened into the knowledge of God, and in some measure united to him. Since Adam, Abel, Noah, Abraham, and the other patriarchs, were attached to God by such an illumination of his word, I maintain, there can be no doubt that they had an entrance into his immortal kingdom. For it was a real participation of God, which cannot be separated from the blessing of eternal life.
VIII. If the subject still appear involved in any obscurity, let us proceed to the very form of the covenant; which will not only satisfy sober minds, but will abundantly prove the ignorance of those who endeavour to oppose it. For the Lord has always made this covenant with his servants: “I will be your God, and ye shall be my people.”962 These expressions, according to the common explanation of the prophets, comprehend life, and salvation, and consummate felicity. For it is not without reason that David frequently pronounces, how “blessed is the nation whose God is the Lord; and the people whom he hath chosen for his own inheritance;”963 and that not on account of any earthly felicity, but because he delivers from death, perpetually preserves, and attends with everlasting mercy, those whom he has taken for his people. As it is expressed in the other prophets, “Art thou not from everlasting, O Lord my God, mine Holy One? we shall not die.”964 “The Lord is our Lawgiver, the Lord is our King; he will save us.”965 “Happy art thou, O Israel: who is like unto thee, O people saved by the Lord?”966 But not to labour much on a point which does not require it, we are frequently reminded, in reading the prophets, that we shall have a plenitude of all blessings, and even a certainty of salvation, provided the Lord be our God. And that on good ground; for if his face, as soon as it has begun to shine, be a present pledge of salvation, will God manifest himself to any man without opening the treasures of salvation to him? For God is our God, on the express condition of his “walking in the midst of us,” as he declared by Moses.967 But this presence of his cannot be obtained without the possession of life. And though nothing further had been expressed, they had a promise of spiritual life sufficiently clear in these words: “I am the Lord your God.”968 For he announced that he would be a God, not only to their bodies, but chiefly to their souls; for the soul, unless united to God by righteousness, remains alienated from him at death. But let that union take place, and it will be attended with eternal salvation.
IX. Moreover, he not only declared himself to be their God, but promised to continue so for ever; in order that their hope, not contented with present blessings, might be extended to eternity. And that the use of the future tense conveyed this idea to them, appears from many expressions, where the faithful console themselves not only amidst present evils, but for futurity, that God will never desert them. But in regard to the second part of the promise, he still more plainly encouraged them concerning the extension of the Divine blessing to them beyond the limits of the present life: “I will be a God to thy seed after thee.”969 For if he intended to declare his benevolence to them after they were dead, by blessing their posterity, much more would he not fail of manifesting his favour towards themselves. For God is not like men, who transfer their love to the children of their friends, because death takes away their opportunity of performing kind offices to those who were objects of their regard. But God, whose beneficence is not interrupted by death, deprives not the dead of the blessings of his mercy, which for their sakes he diffuses through a thousand generations. The design of the Lord, therefore, was to show them, by a clear proof, the magnitude and abundance of his goodness which they should experience after death, when he described its exuberance as reaching to all their posterity.970 Now, the Lord sealed the truth, and, as it were, exhibited the completion of this promise, when he called himself the God of Abraham, Isaac, and Jacob, long after they were dead.971 For what is implied in it? Would it not have been a ridiculous appellation, if they had perished? It would have been just as if he had said, I am the God of those who have no existence. Wherefore, the evangelists relate, that with this single argument the Sadducees were so embarrassed by Christ,972 as to be unable to deny that Moses had given a testimony in favour of the resurrection of the dead; for they had learned from Moses himself, that “all his saints are in his hand.”973 Whence it was easy to infer, that death had not annihilated those whom he, who is the arbiter of life and death, had received into his guardianship and protection.