Again, it may be taken as an axiom that, as a similitude of causes is inferred from a similitude of effects, so a resemblance of the divine counsels may be inferred from a resemblance of exterior manifestations. As effects are so many steps by which we rise to the knowledge and discernment of causes, so divine manifestations are tokens which unfold God's eternal decrees. Thus if the series of dealings which constitute God's dispensation to Abraham be very much like that other series in which the Scriptures of the New Testament set forth the dispensation given to Peter, we may conclude, first, that the two dispensations may be compared, and, secondly, that from their resemblance, a resemblance in the divine purpose may be deduced. First,[49] then, "God at sundry times, and in divers manners, speaking to the Fathers" of that covenant of grace, into which He had already entered with our first parents, said to Abram, "Go forth out of thy country, and from thy kindred, and out of thy father's house, and I will make of thee a great nation." But when in the last days He began to fulfil that covenant, and to declare His will by His Son, Jesus said to Simon and Andrew, "Follow me, and I will make you to become fishers of men," and to Simon specially, "Fear not, for henceforth thou shalt catch men."[50] Abram hearkened to God calling him: "So Abram went out as the Lord had commanded him;" and Simon as readily obeyed Christ's vocation: "And immediately leaving their nets they followed Him."[51] God rewarded Abraham's obedience by the promise of a new name: "Neither shall thy name be called any more Abram, but thou shalt be called Abraham." So Christ honoured Simon, saying, "Thou art Simon, the son of Jonas, thou shalt be called Cephas."[52] No sooner had God unfolded the dignity shadowed forth in the promised name, and bestowed that dignity on Abraham, than He required of him a signal instance of faith and love: "God tempted Abraham, and said to him, Take thy son, thine only begotten, whom thou lovest, and offer him for a holocaust." So Christ required of Simon a proof of faith and of superior love before He either unfolded the excellence of the promised name, or adorned him with that excellency: "He saith to them, Whom say ye that I am?" "Simon, son of Jonas, lovest thou me more than these?"[53] And both were no less ready to show the fortitude of their faith and love than they had been ready to follow the divine calling. For, "Abraham stretched forth his hand, and took the sword to sacrifice his son;" and "Simon Peter answering, said, Thou art the Christ, the Son of the living God;" and again, "Yea, Lord, Thou knowest that I love Thee."[54]