CHAPTER XI.05

XIII. In these four or five points, I think I have given a correct and faithful statement of the whole of the difference between the Old and the New Testament, as far as is sufficient for a simple system of doctrine. But because some persons represent this variety in the government of the Church, these different modes of instruction, and such a considerable alteration of rites and ceremonies, as a great absurdity, we must reply to them, before we proceed to other subjects. And this may be done in a brief manner, since the objections are not so strong as to require a laborious refutation. It is not reasonable, they say, that God, who is perpetually consistent with himself, should undergo so great a change as afterwards to disallow what he had once enjoined and commanded. I reply, that God ought not therefore to be deemed mutable, because he has accommodated different forms to different ages, as he knew would be suitable for each. If the husbandman prescribes different employments to his family in the winter, from those which he allots them in the summer, we must not therefore accuse him of inconstancy, or impute to him a deviation from the proper rules of agriculture, which are connected with the perpetual course of nature. Thus, also, if a father instructs, governs, and manages his children one way in infancy, another in childhood, and another in youth, we must not therefore charge him with being inconstant, or forsaking his own designs. Why, then, do we stigmatize God with the character of inconstancy, because he has made an apt and suitable distinction between different times? The last similitude ought fully to satisfy us. Paul compares the Jews to children, and Christians to youths.1098 What impropriety is there in this part of the government of God, that he detained them in the rudiments which were suitable to them on account of their age, but has placed us under a stronger and more manly discipline? It is a proof, therefore, of the constancy of God, that he has delivered the same doctrine in all ages, and perseveres in requiring the same worship of his name which he commanded from the [pg 418] beginning. By changing the external form and mode, he has discovered no mutability in himself, but has so far accommodated himself to the capacity of men, which is various and mutable.

XIV. But they inquire whence this diversity proceeded, except from the will of God. Could he not, as well from the beginning as since the advent of Christ, give a revelation of eternal life in clear language without any figures, instruct his people by a few plain sacraments, bestow his Holy Spirit, and diffuse his grace through all the world? This is just the same as if they were to quarrel with God, because he created the world at so late a period, whereas he might have done it before; or because he has appointed the alternate vicissitudes of summer and winter, of day and night. But let us not doubt what ought to be believed by all pious men, that whatever is done by God is done wisely and righteously; although we frequently know nothing of the causes which render such transactions necessary. For it would be arrogating too much to ourselves, not to permit God to keep the reasons of his decrees concealed from us. But it is surprising, say they, that he now rejects and abominates the sacrifices of cattle, and all the apparatus of the Levitical priesthood, with which he used to be delighted; as though truly these external and transitory things could afford pleasure to God, or affect him in any way whatever. It has already been observed, that he did none of these things on his own account, but appointed them all for the salvation of men. If a physician cure a young man of any disease by a very excellent method, and afterwards adopt a different mode of cure with the same person when advanced in years, shall we therefore say that he rejects the method of cure which he before approved? We will rather say, that he perseveres in the same system, and considers the difference of age. Thus it was necessary, before the appearance of Christ, that he should be prefigured, and his future advent announced by one kind of emblems; since he has been manifested, it is right that he should be represented by others. But with respect to the Divine vocation, now more widely extended among all nations since the advent of Christ than it was before, and with regard to the more copious effusion of the graces of the Spirit, who can deny, that it is reasonable and just for God to retain under his own power and will the free dispensation of his favours; that he may illuminate what nations he pleases; that wherever he pleases he may introduce the preaching of his word; that he may give to his instruction whatever kind and degree of profit and success he pleases; that wherever he pleases, in any age, he may punish the ingratitude of the world by depriving them of the knowledge of his name, [pg 419] and when he pleases restore it on account of his mercy? We see, therefore, the absurdity of the cavils with which impious men disturb the minds of the simple on this subject, to call in question either the righteousness of God or the truth of the Scripture.