Aphorisms of Christian Religion, Chapter 9
CHAP. IX. Of the likeneſſe and difference of the old and new Teſtament.
I. APHORISME.
THe word Teſtament is here vſed, to ſignifie the couenāt, which God made with his people.
II.
The cauſe wherefore this word is vſed, is for that the Greeke interpreters of the Bible, trāſlated the word Berith (which ſignifieth a couenāt) a1. King. 5. 2. Kings. 23. Eſay. 59. Ierem. 31.foreign, a Teſtament: vſing the word (as it ſeemeth) in generall ſenſe, as if they had foreign, a couenant. And for this cauſe the Apoſtle bHeb. 9.15.16.72.vſeth the word Teſtament in his Epiſtle to the Hebrues, diſputing alſo from the proper ſignification thereof.
III.
And aſſuredly the free couenāt of God, hath this common with a Teſtament, that it could not be ratified and confirmed but by the aHeb. 9.15.16.17.death of the parties couenanting, that is, by the death of the ſonne of God, who being very God, together with the Father and the holy Ghoſt, made that his couenaunt of grace with his people.
IIII.
The Legall couenant alſo was confirmed by the death of aExod. 24.5 6.7.8. Heb. 9.18.19.20.beaſtes, albeit this were but ceremonially.
V.
The Lordes couenant with his people, is taught in Scripture to be double. The couenant Legall, or of workes; and the couenant Euangelicall or of grace.
VI.
The couenant Legall, is that wherein God in elder ages promiſed the Iſraelites all manner of aLeuit. 26. Deut. 28.bleſſings corporall, and alſo life bLeuit. 18.5. Gal. 3.12. Ma. 19.16.17 Luke. 10.25.26.27.28.euerlaſting, vnderunder cōdition of yeelding cIbid.perfect obedience to Gods law by their owne dDeut.. 6 5. Luke. 10.27.ſtrength, and contrarily, he threatned diuerſe eLeuit. 26. Deut. 27.curſes, and eternall fGal. 3.10.death to all ſuch as did breake any gIbid.one Commandement of the law. The ratification and confirmation of this couenant is deſcribed. Exod. 24.
VII.
The Couenant of grace is that, wherin the Lord hath promiſed his free aGen. 12.1.2.3 & chap. 15. &c. 17.fauour and grace foreuer bIere. 32.40to all them which beleeue in Chriſt: vnderunder condition of that cMar. 16 16 Iohn. 3.16. Ro. 10.9.10.bleſſed faith, and true godlineſſe or new obedience ioyned therewith: yet neither of both theſe graces to proceede frō their owne ſtrength, but to be the meere giftes of God freely dIere. 31.33 34. Ephe. 2.8. Iohn. 5.25. Iohn. 6.45.giuen them.
VIII.
Whereas the old and new Teſtament are oppoſed the one to the other: we muſt note, that the old Teſtament is taken two manner of wayes: ſometimes to ſignifie the Legall aIerem. 31.35.32. Heb. 8.8.9.13. & chap. 9.15.18.couenant, ſometimes to ſignifie the couenant of grace as it was eſtabliſhed with Abraham & his poſteritie. But by the new Teſtament the couenant of grace onelyonly is vnderſtood.
IX.
Now if any aske of the likeneſſe & difference of the old and new Teſtament: by the name of the old Teſtament, we muſt vnderſtand that couenant of grace, as it was confirmed withaGene. 17. Abraham and all the fathers before the comming of Chriſt. Therefore in this compariſon of both Teſtaments, there is no mention to be made of the Legall couenant.
X.
In ſubſtance the ſelf ſame the old and new Teſt, or couenāt: but the miniſtration diuerſe.The likeneſſe therefore or agreement of both Teſtamentes doth conſiſt herein, that both hauehave one and the ſelfe ſame ſubſtance: but they differ in that the miniſtration is diuerſe.
XI.
In the ſubſtance of the couenant three things are to be conſidered: The firſt, is, what the ſcope is of the calling of Gods elect: The ſecond, what is the antecedent *The Greekes call it, foreign: antecedent or principall cauſe.mouing cauſe of the couenāt: The third, what the ſtirring, mouing and *The Greekes call this foreign, the euident cauſe.meritorious cauſe is.
XII.
The ſcope of the calling of the fathers and of eſtabliſhing Gods couenant with them, was the bleſſed immortalitie: The mouing cauſe, Gods free fauour & grace in their vocation. The meritorious cauſe was, the death of the mediator.
XIII.
That God propoſed and promiſed to the fathers not an earthly, but heauenly beatitude, may appeare by theſe arguments: Friſt, becauſe they were called by the aRom 1.2. Rom. 3.21.promiſe of the Goſpell, wherein it is euident that men are called vntounto an heauenly bEphe. 1.13 2. Theſſ. 2.14felicitie. Secondly, for that they had the ſamec1. Cor. 10.3. and 4. Sacramēt with vsus, the ſame I ſay, in ſignification, that is, ſeales of the ſame grace. Thirdly, for that God vouchſafed to make theſe holy fathers partakers of his word, whereby ſoules are d1. Pet. 1.23quickened, and men are lift vp vntounto the hope of life euerlaſting. Fourthly, for that God promiſed thoſe fathers that he wold be theireLeui. 26.12 Math. 22.32. God, that is, that he would be not onelyonly the God of their bodies, but alſo & principally the God and Sauiour of their ſoules for euer: and therefore he promiſed to knit their ſoules vntounto himſelfe in righteouſneſſe, that he might make them partakers of life fPſal. 144.15 Pſal. 33.12. Haba. 1.12. Deut. 33.…9.euerlaſting. Fiftly, for that God in his couenant teſtified, not onelyonly that he was now their God, but alſo promiſed that he would be their God for gGen. 17.7.euer: in which promiſe aſſuredly the heauenly felicitie & life euerlaſting is plainly ſignified vntounto vsus. Sixtly, for that God promiſed alſo that he would be the God of their hIbid.ſeede after them, that is, of the poſteritie of them after their death, for their ſake and for their comfort. Seuenthly, for that God iExod. 3.6. Math. 12.32.profeſſed of Abraham, Iſaac & Iacob after their death, that he is their God. Eightly, becauſe thoſe holy fathers were exerciſed with many and great kGene. 4.8. Gen. 6.7.8.9. Gene. 12.13. &c. Gene. 26.27. Gene. 28.29. &c.miſeries in this life: whereby it is manifeſt, that they waited and looked to receiue at Gods hand, not an earthly but an heauenly reſt and happineſſe: otherwiſe they ſhould be fruſtrate of their hope, and ſo deceiued by the oracles and diuine promiſes of God. Ninthly, for that Paule to the Hebrues teſtifieth, that Abraham, Iſaac and Iacob, did by faith lHeb. 11.9.1…0abide in the land of promiſe as in a ſtraunge countrey, looking for, deſiring, and minding their heritage, and Citie, and countrey in heauen. Tenthly, for that if theſe fathers had not expected the complement of Gods promiſes in heauen, they had bin more blunt and m1. Cor. 15.19.voyde of vnderſtanding then very blockes: for that they ſo egerly ſought after theſe promiſes, for the which there could be no hope that euer they ſhould be performed on earth. Eleuenthly, for that thoſe fathers Abraham, Iſaac and Iacob nGen. 47.9. Pſal. 39.13.confeſſed that they were ſtrangers in the land of Chanaan: and therefore we muſt neceſſarily vnderſtand, that the oGen. 15.18promiſe made of God vntounto them cō cerning that land, may not principally and properly be vnderſtood of that land, or of any earthly happineſſe to be enioyed in that place, but of life euerlaſting, as ſignified by type and figure. Twelfthly, for that thoſe holy fathers would be pGene. 47.29.30. Gene. 50.24.buried in the land of Chanaan, to retaine the ſeale or Sacrament of eternall life which God had giuē thē. Thirtenthly, for it is very apparant, that thoſe holy fathers in all their qPſal. 119.166. & 174.deſires & purpoſes ſet euer before thēſelues the bleſſed ſtate of eternall life. Fourteenthly, for that Iacob being euen ready to die, profeſſed that he expected the ſaluation of the Lord, that is the Lord had promiſed, and ſhould giuegive him: and then could he not rGen. 49.18looke for in this life, becauſe that anon after he died & departed from the ſame. Fifteenthly, for that the Prophets teſtifie, that the couenant made with the fathers was ſEſa 51.6. Iob. 19.25. &c Iohn. 13.15. Eſa. 66.22. &c. Da. 12.1. &c.ſpirituall, and therefore that life euerlaſting was promiſed vntounto thē therin. Sixteenthly, becauſe Chriſt promiſing eternall life to his Diſciples, ſaith they ſhould tMath. 8.11reſt with Abrahā, Iſaac and Iacob. Seuenteenthly, for that Peter uAct. 3.25.promiſing that Euāgelicall benediction, that is, remiſſion of ſinnes and life euerlaſting, to the faithfull Iewes of his time, he made them herein equall to their fathers. Eightenthly. For that Chriſt in hisxMat. 27.52 reſurrection raiſed vp many of the Saints with him vntounto life euerlaſting: and therfore, becauſe there is one & the like reaſon of all the elect, the reſt alſo ſhalbe aduanced in due time vntounto the kingdome of haeuen. Nineteenthly, for that thoſe holy fathers had the ſelfe ſame ſpirit ofy2. Cor. 4.13 Gene. 15.6. Hebr. 11. faith we hauehave, therefore they were as well as we regenerate vntounto the hope of eternall life.
XIIII.
Againe it may appeare by the premiſes, that the couenant, whereby the fathers were reconciled vntounto God, reſted not vponupon any of their merites, but onelyonly on the free aIoſ. laſt. 2.3mercy of God which called them to his grace and fauour: againe it is manifeſt that they receiued and knew bHeb. 11.4. Iohn. 8.56. Dan. 9.17.Chriſt a mediatour by faith, for by him they were receiued to cōmun with God, and made partakers of his holy promiſes.
XV.
Thus far we hauehave ſhewed the likeneſſe and agreement of both Teſtaments: now it foloweth that we declare alſo how they differ and diſagree.
XVI.
The difference of both Teſtamentes, conſiſting in the maner of adminiſtration, hath foure parts.
XVII.
The firſt difference is this, that the couenant of grace in the old Teſtamēt, that is, before the comming of Chriſt, & that glorious appearāce of the holy Ghoſt, was adminiſtred to aGen. 15.18 & chap. 17.7.Abraham onelyonly with his poſteritie, and of theſe principally to the people of the Iewes bMath. 10.5 6 &c. 15.24. Rom. 15.8.the Iſraelites. But in the new Teſtament, that is, after the incarnation of Chriſt, and his Aſcenſion into heauen, the ſame is adminiſtred to other cMat. 28.19 Mar. 16.15. Act. 9.15.nations which came of Abrahams progenie, that is, to the Greekes & dRom. 3.29.Gentiles eRom. 1.16.as Paule ſpeaketh.
XVIII.
The ſecond difference is, that the couenant of grace before the comming of Chriſt was couertly and darkely adminiſtred, by certaine aGen. 18.22 &c. 49.10. Deut. 18.15. 2. Sam. 7.12. Pſal. 2. & 72. & 45. Eſa. 7.14. and chap. 9.6. & chap. 53. Mich. 5.2.promiſes of the Meſſias, which then was to come and ratifie the couenant, and by bGen. 15.18. Heb. 10.1. 1. Cor. 2.17. Iohn. 19.36.types and ceremonies ſhadowing & prefiguring Chriſt to come. But when Chriſt was come, the diſpenſation of this couenant was more cleare and more manifeſted, in the cMat. 28.19 Mar. 16.15. and 16.preaching of the Goſpell, and the ſeales thereof, Baptiſme and the Lords Supper: all which are liuely dAct. 1.18. Math. 26.28. Mar. 14 14. Luke. 22.20. 1. Cor. 11.25.teſtimonies that Chriſt is already come, and hath fully confirmed this holy couenant.
XIX.
The third difference is, that before Chriſtes incarnation the couenāt of grace was adminiſtred with aGal. 3.24. &c. 4.1.2.3.leſſe efficacie: but after with bAct. 2.17. Iohn. 7.38.39greater working grace & power of the holy Ghoſt. For albeit the holy ſpirite wrought in the elect vnderunder the old Teſtamēt, by thoſe diuine promiſes & ceremonies, but ſpecially by the cPſal. 51.9.ſacrifices, ſuch a meaſure of the knowledge of God as was ſufficient vntounto their euerlaſting ſaluation, yet he giueth his elect vnderunder the Goſpell a dIere. 3.34. Eſa. 11.9. and chap. 54.13. Iohn. 6.45. 1. Cor. 2.10. 1. Iohn. 2.10. and 27.greater light of knowledge, & ſo a greater meaſure of the true louelove of God. That one example of Abrahams faith, the father of eRom. 4.18. &c. Heb. 11.17. &c.all the faithfull, can not diſproue this aſſertion concerning the regular and ordinarie adminiſtration vnderunder the Goſpell.
XX.
The fourth difference is for that the adminiſtration of the old Teſtament, was more aAct. 15.15.burdenſome & greeuous becauſe of the multitude of rites and ceremonies, which exceeded in number, charge & labour the ceremonies of our time.
XXI.
And whereas God hath now after Chriſtes Aſcenſion abrogate thoſe ſacrifices & ceremonies of the old Teſtament, we muſt not therefore thinke any change in him. For he is rightly ſaid to be inconſtant and mutable, which chaungeth his purpoſe, or doth any thing contrary therunto. But the Lord in abrogating thoſe ſacrifices, & in preſcribing another forme of worſhip, hath neither altered his purpoſe, nor done any thing contrary thereunto. For his ſcope in the ſeruice and worſhip preſcribed in both Teſtaments, is to bring his elect to the knowledge of their ſaluation in Chriſt. Neither hath he done any thing contrary vntounto this: but in his great wiſedome he hath called and doth conduct cōtinually his elect diuerſe waies to that end he appointed; as he thought beſt both for thoſe elder ages & for theſe times vnderunder the Goſpel. Not vnlike a skilfull Phiſitiō, which cureth not a mā in his old age with the ſame medicines which he vſed for his youth: for ſo doing we may not think him incōſtant for changing his preſcriptions. For that he wiſely conſidereth the diuerſitie of temperature which is in old and young: and ſo reſpecting this difference he applieth fit remedies, which therefore neceſſarily, muſt be diuerſe and not the ſame.