And it was to show that His city will not then follow this custom that God said that the sons of Levi would offer sacrifices in righteousness — not therefore in sin, and consequently not for sin. And hence we see how vainly the Jews promise themselves a return of the old times of sacrificing according to the law of the old testament, basing themselves on the words which follow, “And the sacrifice of Judah and Jerusalem shall be pleasing to the Lord, as in the earliest days, and as in former years.” For in the times of the law they offered sacrifices not in righteousness but in sins, offering especially and primarily for sins, so much so that even the priest himself, whom we must suppose to have been their most righteous man, was accustomed to offer, according to God's commandments, first for his own sins, and then for the sins of the people. And therefore we must explain how we are to understand the words, “as in the earliest days, and as in former years;” for perhaps he alludes to the time in which our first parents were in paradise. Then, indeed, intact and pure from all stain and blemish of sin, they offered themselves to God as the purest sacrifices. But since they were banished from there on account of their transgression, and human nature was condemned in them, with the exception of the one Mediator and those who have been baptized, and are still infants, “there is no one clean from stain, not even the infant whose life has been only a day on the earth.” Job 14:4 But if it is replied that those who offer in faith may be said to offer in righteousness, because the righteous lives by faith, Romans 1:17 — he deceives himself, however, if he says that he has no sin, and therefore he does not say so, because he lives by faith — will any man say this time of faith can be placed on an equal footing with that consummation when those who offer sacrifices in righteousness will be purified by the fire of the last judgment? And consequently, since it must be believed that after such a cleansing the righteous will retain no sin, certainly that time, as far as concerns its freedom from sin, can be compared to no other period, except to that during which our first parents lived in paradise in the most innocent happiness before their transgression. It is this period, then, which is properly understood when it is said, “as in the earliest days, and as in former years.” For in Isaiah, too, after the new heavens and the new earth have been promised, among other elements in the blessedness of the saints which are there depicted by allegories and figures, from giving an adequate explanation of which I am prevented by a desire to avoid excessive length, it is said, “According to the days of the tree of life shall be the days of my people.” Isaiah 65:22 And who that has looked at Scripture does not know where God planted the tree of life, from whose fruit He excluded our first parents when their own iniquity expelled them from paradise, and round which a fearsome and fiery fence was set? But if anyone contends that those days of the tree of life mentioned by the prophet Isaiah are the present times of the Church of Christ, and that Christ Himself is prophetically called the Tree of Life, because He is Wisdom, and of wisdom Solomon says, “It is a tree of life to all who embrace it;” Proverbs 3:18 and if they maintain that our first parents did not pass years in paradise, but were driven from it so soon that none of their children were conceived there, and that therefore that time cannot be alluded to in words which run, “as in the earliest days, and as in former years,” I refrain from entering on this question, so that I do not, by discussing everything, go on too long, and leave the whole subject in uncertainty. For I see another meaning, which should keep us from believing that a restoration of the earliest days and former years of the legal sacrifices could have been promised to us by the prophet as a great gift. For the animals selected as victims under the old law were required to be spotless, and free from all blemish whatever, and symbolized holy men free from all sin, the only instance of which character was found in Christ. Since, therefore, after the judgment those who are worthy of such purification will be purified even by fire, and will be made thoroughly sinless, and will offer themselves to God in righteousness, and be indeed victims spotless and free from all blemish whatever, they will then certainly be, “as in the earliest days, and as in former years,” when the purest victims were offered, the shadow of this future reality. For there will then be in the body and soul of the saints the purity which was symbolized in the bodies of these victims. Then, with reference to those who are worthy not of cleansing but of damnation, He says, “And I will draw near to you to judgment, and I will be a swift witness against evildoers and against adulterers;” and after enumerating other damnable crimes, He adds, “For I am the Lord your God, and I am not changed.” It is as if He said, Though your fault has changed you for the worse, and my grace has changed you for the better, I am not changed. And he says that He Himself will be a witness, because in His judgment He needs no witnesses; and that He will be “swift,” either because He is to come suddenly, and the judgment which seemed to lag will be very swift by His unexpected arrival, or because He will convict the consciences of men directly and without any lengthy speech. “For,” as it is written, “in the thoughts of the wicked His examination shall be conducted.”⁠a And the apostle says, “The thoughts accusing or else excusing, on the day on which God shall judge the hidden things of men, according to my gospel in Jesus Christ.” Romans 2:15-16 In this way, then, the Lord will be a swift witness, when He suddenly brings back into the memory what will convict and punish the conscience.